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Seciion  ^ .^^.O'.TJ.O. . . . . ■ 
Number  ...^.'..i 


POPULAR  COMMENTARY 


THE  NEW  TESTAMENT. 


BY   ENGLISH   AND   AMERICAN    SCHOLARS   OF  VARIOUS 
EVANGELICAL    DENOMINATIONS. 


WITH  ILLUSTRATIONS  AND  MAPS. 


/      EDITED    BY 

PHILIP  SCHAFF,  D.  D.,  LL.  D., 

BALDWIN  PROFESSOR  OF  SACRED  LITERATURE   IN   THE  UNION  THEOLOGICAL  SEMINARY,  NEW  YORK. 


IN    FOUR   VOLUMES. 

VOL.  L 
3[ntrotiucticm,  anti  tljc  oBo^pd^  of  iSli^attitjclxj,  Sl^arh,  anti  5lukc» 


NEW   YORK: 
CHARLES    SCRIBNER'S    SONS. 

EDINBURGH:    T.  &  T.  CLARK. 
1879. 


Copyright,  1878, 
By  CHARLES   SCRIBNER'S   SONS. 


RIVERSIDB,  CAMBRIDGE  : 

STRRBOTYPKD    AND     PRINTED    BY 

H.  O.  HOUGHTON    AND   COMPANY. 


CONTRIBUTORS 

TO    POPULAR   COMMENTARY  ON   THE   NEW   TESTAMENT. 


VOLUME  L 
Introduction,  and  the  Gospels  of  Matthew,  Mark,  and  Luke. 

Page. 

Introduction  to  the  New  Testament.     By  Prof.  Philip  Schaff,  D.  D.,  New 

York,  and  Prof.  Matthew  B.  Riddle,  D.  D.,  Hartford         ....  3-26 

The  Gospel  of  Matthew.     By  Prof.  Philip  Schaff,  D.D.,  and  Prof.  Matthew 

B.  Riddle,  D.  D.  ' 27-245 

The  Gospel  of  Mai-k.     By  Prof.  Matthew  B.  Riddle,  D.  D.,  and  Prof.  Philip 

Schaff,  D.  D. 246-336 

The  Gospel  of  Luke.    By  Prof.  Matthew  B.  Riddle,  D.  D.,  and  Prof.  Philip 

Schaff,  D.  D 337-508 

VOLUME   IL 
The  Gospel  of  John,  and  the  Acts  of  the  Apostles. 

The  Gospel  of  John.  By  Prof.  William  Milligan,  D.  D.,  University  of  Aber- 
deen, and  Prof.  William  F.  Moulton,  D.  D.,  De  Lees  College,  Cambridge. 

TJie  Acts  of  the  Apostles.  By  J.  S.  Howson,  D.  D.,  Dean  of  Chester,  and 
Canon  Donald  Spence,  Rector  of  St.  Pancras,  London. 

VOLUME    IIL 
The  Epistles  of  Paul. 

Romans.  By  Prof.  Philip  Schaff,  D.  D.,  and  Prof.  Matthew  B.  Rid- 
dle, D.  D. 

/.  and  IL  Corinthians.  By  Principal  David  Brown,  D.  D.,  Free  Church  Col- 
lege, Aberdeen. 

Galatians.    .By  Prof.  Philip  S(*haff,  D.  D. 

Ephesians.     By  Prof.  Matthew  B.  Riddle,  D.  D. 

Philippians.  By  Rev.  J.  Rawson  Lumby,  B.  D.,  St.  Catherine's  College,  Cam- 
bridge. 

Colossians.     By  Prof.  Matthew  B.  Riddle,  D.  D.,  Hartford. 

/.  and  LL.  Thessalonians.     By  Rev.  Marcus  Dods,  D.  D.,  Glasgow. 

/.  and  LL.  Ti7nothy.  By  Prof.  Edward  Hayes  Plumptre,  D.  D.,  King's  Col- 
lege, London. 

Titus.     By  Rev.  J.  Oswald  Dykes,  D.  D.,  London. 

Philemon.     By  Rev.  J.  Rawson  Lumby,  B.  D.,  Cambridge. 


VOLUME    IV. 
The  Catholic  Epistles  and  Revelation. 

Hebrews.     By  Prof.  Joseph  Angus,  D.  D.,  Regent's  Park  College,  London. 

James.     By  Rev.  Paton  J.  Gloag,  D.  D.,  Galashiels,  Scotland. 

/.  and  II.  Peter.     By  Prof.  S.  D.  F.  Salmond,  M.  A.,  Free  Church  College, 

Aberdeen. 
/.  //.  and  III.  John.     By  Prof.  William  B.  Pope,  M.  A.,  Didsbury  College, 

Manchester,  and  Prof.  William  F.  Moulton,  D.  D.,  Cambridge. 
Jude.     By  Prof.  Joseph  Angus,  D.  D.,  Regent's  Park  College,  London. 
Revelation.    By  Prof.  William  Milligan,  D.  D.,  Aberdeen,  and  Prof.  William 

F.  Moulton,  D.  D.,  Cambridge. 

Maps  and  Plans. 

By  Prof.  Arnold  Guyot,  Ph.  D.,  LL.D.,  Professor  of  Geology  and  Physical 
Geography  in  Princeton,  N.  J. 

Illustrations. 

By  Rev.  William  M.  Thomson,  D.  D.,  late  of  Beirut,  Syria,  and  William 
H.  Thomson,  M.  D.,  New  York. 


PREFACE. 


This  Commentary  aims  to  present,  in  an  evangelical  catholic  spirit  and  in  popu- 
lar form,  the  best  results  of  the  latest  Biblical  scholarship  for  the  instruction  of  the 
English  reader  of  the  Word  of  God.  It  embraces  the  authorized  version,  marginal 
emendations,  brief  introductions,  and  explanatory  notes  on  all  difficult  passages, 
together  with  maps  and  illustrations  of  Bible-lands  and  Bible-scenes  derived  from 
photographs  and  apt  to  facilitate  the  understanding  of  the  text.  Four  volumes  will 
complete  the  New  Testament. 

The  work  has,  I  may  say,  an  international  and  interdenominational  character. 
It  is  the  joint  product  of  experienced  and  well  known  British  and  American 
scholars  who  have  made  the  Bible  their  life-study.  It  will  be  published  by  Messrs. 
Charles  Scribner's  Sons  in  New  York,  and  Messrs.  T.  &  T.  Clark  in  Edinburgh. 
The  maps  of  ancient  Palestine  and  Jerusalem  were  prepared  under  the  super- 
vision of  Professor  Arnold  Guyot,  of  Princeton.  A  map  of  modern  Palestine  with 
the  improvements  of  the  latest  researches,  and  missionary  maps  of  the  Apostolic 
age,  by  the  same  competent  hand,  will  appear  in  the  next  volume.  The  material 
for  the  pictorial  illustrations  is  furnished  by  the  Rev.  Dr.  W.  M.  Thomson  and 
Dr.  W.  H.  Thomson,  who  from  long  residence  in  the  East  are  perfectly  at  home 
in  'The  Land  and  the  Book.' 

The  plan  of  such  a  Commentary  was  conceived  by  the  editor  about  thirty  years 
ago,^  but  indefinitely  postponed  when  he  undertook  the  English  translation  and 
adaptation  of  the  Bibelwerk  of  Dr.  Lange,  now  nearly  finished  in  twenty-four  vol- 
umes. It  was  resumed  in  1869,  under  more  favorable  auspices,  as  a  composite 
work,  with  the  aid  of  several  divines  who  will  give  it  greater  variety  and  value  than 
any  single  author  could  do,  but  the  publication  was  again  unavoidably  delayed  by 
the  illustrations  and  other  difficulties  beyond  my  control.  It  will  now  be  carried  on 
without  interruption.     The  second  volume  is  already  in  the  hands  of  the  printer. 

This  new  Commentary  will  in  no  wise  interfere  with  the  English  edition  of  Dr. 
Lange's  '  Bible-work.'     It  differs  from  it  in  plan  and  aim  as  well  as  in  size.     It 

^  Some  specimens  of  the  Commentary  on  Romans  and  Galatians,  etc.,  with  a  new  translation  (Ger- 
man and  English)  were  published  in  Schaff's  Deutsche  Kirchenfrennd  for  1848  to  1852,  and  in  the 
Mercershurg  Review  for  1S61. 


VI  .  PREFACE. 

is  purely  explanatory,  and  intended  for  laymen ;  while  Dr,  Lange's  is  a  threefold 
Commentary  (exegetical,  doctrinal,  and  homiletical),  and  intended  for  ministers  and 
theological  students.^  Yet  the  spirit  is  the  same,  as  are  several  of  the  contributors  ; 
and  the  editorial  labor  and  care  spent  upon  the  American  reproduction  of  Lange 
have  been  of  much  use,  especially  in  the  textual  department,  but  the  emendations, 
instead  of  being  inserted  in  brackets,  are  separated  from  the  text  and  more  fully 
conformed  to  the  idiom  and  vocabulary  of  our  popular  version,  which  is  now  under- 
going a  thorough  conversative  revision  in  England  and  America. 

The  last  twenty  years  have  been  unusually  prolific  in  Commentaries,  critical  and 
popular.  One  seems  only  to  create  a  demand  for  another.  The  Bible  is  of  such 
universal  and  perennial  interest  that  it  will  call  forth  comments  and  sermons  with- 
out number,  to  the  end  of  time.  This  of  itself  is  sufficient  evidence  of  its  divine 
origin  and  character.  It  is  now  more  extensively  studied  than  ever  before,  and 
goes  on  conquering  and  to  conquer  in  the  face  of  all  enemies.  It  is  inexhaustible. 
It  never  grows  old,  but  increases  in  interest  and  value  as  time  flows  on.  Human 
books  have  their  day,  but  '  the  Word  of  the  Lord  endureth  forever.' 

PHILIP  SCHAFF. 
New  York,  November,  1878. 

1  An  abridgment  of  Lange's  voluminous  Commentary,  for  popular  use,  has  been  proposed  to  me 
repeatedly,  but  I  cannot  undertake  such  a  task  for  several  reasons ;  and  if  it  should  ever  be  done  by 
other  hands  at  some  future  time,  it  ought  to  be  a  reconstruction  as  well  as  a  condensation,  yet  on  the 
same  comprehensive  plan  which  gives  it  peculiar  value  for  ministers. 


CONTENTS    OF  VOLUME    I. 


INTRODUCTIOxN'  TO  THE  NEW  TESTAMENT: 

By  the  Editor,  and  Professor  M.  B.  Riddle,  D.  D. 

I.     GENERAL    INTRODUCTION 3-13 

§  I,  Name.  §  2,  Origin.  §  3,  Canon.  §  4,  Character.  §  5,  Organic 
Arrangement.     §  6,  Preservation  of  the  Text. 

II.     SPECIAL  INTRODUCTION  TO  THE  GOSPELS 14-26 

§  7,  Name  and  Division.  §  8,  Harmony  and  Chronology.  §  9,  Origin 
OF  THE  Synoptic  Gospels.  §  10,  Gospel  according  to  Matthew. 
§  II,  According  to  Mark.  §  12,  According  to  Luke.  §  13,  Accord- 
ing to  John. 

COMMENTARY  ON  ST.  MATTHEW 27-245 

By  the  Editor,  and  Professor  Riddle,  D.  D. 

COMMENTARY  ON  ST.  MARK 246-336 

By  Professor  Riddle,  D.  D.,  and  the  Editor. 

COMMENTARY  ON  ST.   LUKE 337-508 

By  Professor  Riddle,  D.  D.,  and  the  Editor. 


LIST   OF   ILLUSTRATIONS. 


FULL-PAGE    ENGRAVINGS. 


Jerusalem F7-ontispiece 

Engraved  on  steel  by  J.  Dtithie,  from  the  painting  by  Seioits. 

To  face 
page 

Bethlehem 32 

Drazvn  and  engraved  on  wood,  from  photographs  selected  by  W.  M.  Thomson,  D.  D. 

Site  of  Capernaum  (Sea  of  Galilee) "]"] 

Frojtt  a  photograph  by  F.  Frith. 

Coast  of  Tyre 137 

Frojn  a  photograph  by  F.  Frith. 
Ancient  Jerusalem 191 

From  the  painting  by  Selous. 

Tiberias  (Sea  of  Galilee) 248 

From  a  photograph  by  F.  Frith. 

Jericho 303 

Front  photographs  selected  by  IV.  M.  Thomson,  D.  D. 

Nazareth 341 

From  photographs  selected  by  W.  M.  Thomson,  D.  D. 

Road  from  Jerusalem  to  Jericho 412 

From  a  photograph  by  F.  Frith. 

The  Mount  of  Olives •.  471 

Frotn  a  photograph  by  F.  Frith. 

Church  of  the  Holy  Sepulchre  (Traditional  Site) 499 

Frofn  photographs  selected  by  W.  M.  Thomson,  D.  D. 


ILLUSTRATIONS    IN    THE    TEXT. 

***  All  the  illustrations  in  this  volttiiie  attd  throughout  the  entire  work  are  edited  by 

W.  M.   Thomson,  D.  D.,  and  are  drawn  from  original  photographs  taken  for  him, 

from  photographs  and  combinations  of  photographs  selected  and  arranged  by  him,  or 

fro7n  illustrations  in  standa?d  works  of  reference,  to  which  due  credit  is  given  itt  the 

followijtg  list. 

Page 
A  Coin  of  Herod  the  Great 38 

Frof?i  Akerman. 
Rachel's  Tomb 3§ 

Frotn  origi?ial photograph. 

Pilgrims'  Bathing-Place  in  the  Jordan 42 

From  selected  photographs. 


X  LIST    OF    ILLUSTRATIONS. 

Page 
Viper 43 

From  Tristram's  "Natural  History  of  the  Bible." 

Sandals 44 

From  Kittd's  Cyclopedia, 

Threshing  Floor 44 

From  drawing  by  W.  H.  TJiomson,  M.  D. 
Casting  a  Net  (Sea  of  Galilee) 5^ 

From  selected  photographs.                           • 
Mount  of  Beatitudes  (Kurun  Hattin).    Traditional 54 

From  original  photographs. 
A  Farthing 6i 

From  Smith's  "Bible  Dictionary." 

Flowers  of  the  Field 71 

From  AInr ray's  "  New  Testament." 

Lateen  Sail  Ship 83 

From  Chambers' s  " Encyclopiedia." 

Wady  Semak  (Site  of  Gergesa) 84 

From  drawing  by  W.  H.  Thomson,  M.  D. 

Sitting  at  Meat  (Custom  of  the  Present  Day) 88 

Leathern  Bottles 89 

Oriental  Mourning 91 

From  Kitto's  Cyclopcsdia. 

A  Galilean  Village .92 

From  photograph. 

Housetop    .    .    .  ' 100 

Front  selected  photographs. 

Sparrows loi 

Froju  draxuing  by  W.  H.  Thomson,  M.  D. 

Syrian  Reeds 104 

From  drawing  by  W.  H.  Thomson,  M.  D. 

Thistle  of  Palestine 120 

From  Tristram' s  "Natural  History  of  the  Bible." 

Source  of  the  Jordan  at  Cesarea  Philippi 143 

From  original  photograph.  ' 

Tares  or  Zowan 123 

Hermon  (probable  Mount  of  the  Transfiguration) 148 

From  Vati  de  Velde. 

Vineyards  at  Hebron 175 

Frotn  original  photograph. 

Roman  Denarius 181 

From  Smith's  "Dictionary  of  Roman  Antiquities." 

Phylacteries 187 

From,  photograph  by  Bergheim. 

Anise  and  Cummin 189 

From  Tristram' s  "  Natural  History  of  the  Bible." 

Roman  Standards 196 

From  Smith's  "  Bible  Dictionary." 

Peasant  House  in  Palestine 196 

From  drawing  by  W.  H.  Thomson,  M.  D. 

Alabaster  Box  and  Vases 210 

From  Kitto's  "  Cyclopadia." 

Shekel  of  Israel 211 

Stnith's  "  Bible  Dictionary." 

Tombs  Hewn  in  the  Rock 238 

From  selected  photographs. 
Locusts 247 


LIST    OF    ILLUSTRATIONS.  XI 

Page 
Ruins  of  Synagogue  at  Meirun 252 

From  original  photographs. 

Ekron,  City  of  Beelzebub    .    .    .   ' 261 

From  original  photograph. 
Gadara  (Urn  Keis) 269 

From  original  photograph. 

Washing  of  Hands 283 

From  photograph  by  Bergheim. 

Tabor  (Traditional  Mount  of  the  Transfiguration) 292 

From  selected  photographs. 

Blind  Beggars 304 

From  photograph  by  Be^-gheijii. 

Jerusalem  and   the  Mount  of  Olives  from   the  Hill  of  Evil  Counsel    .  306 

From  photograph  by  Frith. 

Figs 3°* 

Scribe 315 

From  photograph  by  Bergheim. 

Foundation  Stones  in  the  Temple  Area    . 318 

From,  photograph  by  Bergheim. 

Upper  Room,  or  Guest  Chamber 322 

From  drawijig  by  W.  H.  Thomson,  M.  D. 

Old  Olive  Trees  in  Gethsemane 324 

Fro7n  photograph  by  Good. 

High  Priest 326 

Forms  of  the  Cross 330 

City  of  Zacharias  (AinKarim,  Traditional)     . 345 

From  selected  photographs. 

Writing  Materials 349 

Augustus  Cesar 352 

Wayside  Inn 354 

From  selected  photographs. 

Turtle  Doves 358 

Frot?i  Tristram' s  "  Natural  History  of  the  Bible P 

Tiberius  Cesar 364 

"  Whose  Fan  is  in  his  Hand  " 365 

From  Murray's  "  Nnu  Testament.''' 
M6UNT  OF  the  Temptation  (Quarantania,  Traditional  Mount) 369 

From  photograph  by  Bierstadt. 

Ruins  of  Synagogue  at  Kefr  Burim 372 

From  Va?t  de  Velde. 
Nain 387 

From  photograph  by  Bei'gheifu. 

Funeral  Procession 388 

From  Lane's  "  Fgyptians." 

Ruins  of  Church  of  St.  John,  Samaria 407 

From  photograph  by  Bierstadt. 

Ruins  of  Synagogue  at  Capernaum  (Tell  Hum)       410 

From  photograph  by  Bergheim. 

Scorpion 417 

Remains  of  Nineveh  (Birs  Nimroud) 420 

From  Layard's  "  Nineveh'' 
Mint  and  Rue 422 

From  Tristram's  "  Natural  History  of  the  Bible.'" 

Wely,  or  Mukam  of  a  Saint 423 

From  selected  photographs. 


xii  LIST   OF   ILLUSTRATIONS. 

Page 
Village  of  Siloam  (Silwan) 433 

From  photograph  by  Good. 

A  Supper  Scene     441 

Syrl-vn  Woman's  Head-dress 445 

From  Lane's  "  Egyptians.'''' 

Murex  Purpura  (Source  of  Tyrian  Dye) 454 

From  drazving  by  W.  H.  Thomson,  M.  D. 

ZioN  Gate  and  Lepers'  Quarter,  Jerusalem 458 

Fro7n  photograph  by  Bergheim. 
Lepers 459 

From  photograph  by  Bergheim. 

Sycamore  Tree 467 

From  drawiftg  by  W.  H.  Thomson,  M.  D. 


MAPS   AND    PLANS. 
Prepared  under  the  supervision  of  Prof.  A .  Guyot. 

Map  of  Palestine  at  the  time  of  Christ To  face  page      3 

Map  of  the  Wilderness  of  Judea 41 

Map  of  Decapolis 271 

Plan  of  Ancient  Jerusalem  according  to  Dr.  E.  P.  Robinson  .    To  face  page  2,^1 

"  "  "  "  Conrad  Schick  .    .     "      "       ''     -^yj 

Modern  Jerusalem  and  Environs,  from  Petermann    .....""       "     508 


FAC-SIMILES   OF   NEW   TESTAMENT   MANUSCRIPTS. 

Selected  by  the  Editor  and  A .  W.  Tyler. 

Facing 
page 

The  Five  Great  Uncials 10 

Later  Uncials  and  the  Three  Best  Cursives 11 


^% 


•ft  tC.  MAR  1882 


I.  GENERAL    INTRODUCTION 

TO   THE  NEW  TESTAMENT. 


§  I.  Name  of  the  Netv  Testament. 

THE  full  title  of  the  collection  of  books  which  have  preserved  for  us  the  life  of 
Jesus  Christ  and  the  teaching  of  His  Apostles  is  :  the  New  Testament  of 
OUR  Lord  and  Saviour  Jesus  Christ.  In  Greek,  the  title  is  simply  The  New 
Covenant  (17  Kat^i)  6iadi]K-q).  The  name  was  applied  to  distinguish  it  from  the  Old 
Covenant.  The  word  Testament  comes  to  us  through  the  Vulgate,  or  Latin  version 
of  the  Scriptures,  which  invariably  uses  testamentum  in  rendering  the  Greek  word 
diatheke. 

There  is,  however,  a  propriety  in  the  term,  since  by  the  death  of  Christ  the  new 
covenant  has  been  sealed  and  the  inheritance  secured  to  us. 

The  true  title.  New  Covenant,  is  still  more  appropriate.  The  truth  is  here  re- 
corded, not  as  an  abstract  statement  of  doctrines  and  duties,  but  as  the  fulfilment 
of  God's  promise,  in  the  historical  facts  respecting  the  Person  and  work  of  Jesus 
Christ.  For  Christianity  is  primarily  not  merely  doctrine,  but  life,  first  embodied 
in  Jesus  Christ,  the  God-Man,  to  spread  from  Him  and  embrace  gradually  the  whole 
body  of  the  race,  bringing  it  into  saving  fellowship  with  God. 

The  new  life,  however,  necessarily  contains  the  element  of  doctrine,  or  knowledge 
of  the  truth.  Yet  truth  must  not  be  confounded  with  dogma.  The  one  is  the 
divinely  revealed  substance,  the  other  is  the  human  statement  of  truth,  and  may  be 
more  or  less  imperfect  according  to  the  limitations  of  human  knowledge.  No  sym- 
bol or  confession  of  the  Church  is  fully  commensurate  with  the  truth  of  God  in  the 
Scriptures.  The  Word  of  God  will  ever  remain  the  only  infallible  source  and  rule  of 
the  Christian  faith  and  life.  The  New  Testament  exhibits  the  truth  itself,  especially 
in  the  Person  of  Him  who  calls  Himself  'the  Truth.'  This  revelation  is  the  fresh, 
immediate  utterance  of  Divine  life,  coming  with  authority  to  the  heart,  the  will,  and 
the  conscience,  as  well  as  to  the  intellect.  The  knowledge  of  God  in  Christ,  as  it 
meets  us  here,  is  at  the  same  time  eternal  life  — pledged  to  us  and  actually  made 
ours  by  the  New  Covenant  of  Him  who  is  '  the  Life.' 

§  2.    Origin  of  the  New  Testament. 

The  twenty-seven  books  collected  in  the  New  Testament  were  written  by  a  num- 
ber of  authors,  eight  at  least  (nine,  in  case  the  Epistle  to  the  Hebrews  was  not 
written  by  Paul).  For  each  book  there  was  some  special  occasion,  each  had  its 
distinct  purpose,  and  between  the  writing  of  the  earliest  and  latest  parts  nearly  half 
a  century  intervened.  The  agreement,  under  these  circumstances,  is  truly  wonderful, 
and  the  adaptation  of  a  volume,  thus  penned,  for  all  ages  and  classes  is  not  less  so. 
Nothing  will  account  for  such  agreement  and  adaptation  save  a  supernatural  element 
in  the  composition ;  but  we  are  now  concerned  with  the  human  conditions  which 
called  forth  these  writings. 


4  I.     GENERAL   INTRODUCTION   TO  THE   NEW  TESTAMENT. 

Christ  wrote  nothing;  but  is  Himself  the  book  of  life  to  be  read  by  all.  The 
human  heart  does  not  crave  a  learned,  literary  Christ,  but  a  wonder  working,  sym- 
pathizing, atoning  Redeemer,  risen  and  ascended  to  the  right  hand  of  God  the 
Father  Almighty,  and  ruling  the  world  .for  the  good  of  His  kingdom.  Such  an  One 
is  Himself  written  on  men's  hearts,  and  thus  furnishes  an  inexhaustible  theme  of 
holy  thoughts,  discourses,  and  songs  of  praise.  So,  too,  the  Lord  chose  none  of  His 
Apostles,  Paul  excepted,  from  among  the  learned  ;  He  did  not  train  them  to  literary 
authorship,  nor  expressly  command  them  to  perform  such  labor.  They  were  to 
preach  the  glad  tidings  of  salvation. 

Personal  oral  teaching  was  the  means  used  for  first  propagating  the  Gospel  and 
founding  the  Church ;  as,  in  fact,  the  preached  word  is  to-day  the  indispensable 
instrumentality.  No  book  of  the  New  Testament  was  written  until  at  least  twenty 
years  after  the  resurrection  of  Christ,  and  more  than  half  a  century  had  passed 
before  John  wrote  the  fourth  Gospel. 

As  the  Church  extended,  the  field  became  too  large  for  the  personal  attention  of 
the  Apostles,  and  exigencies  arose  which  demanded  epistolary  correspondence.  The 
Epistles  were  first  in  order  of  time,  although  they  assumed  an  acquaintance  with 
the  leading  facts  of  the  life  of  Christ,  which  had  already  been  communicated  by 
oral  instruction.  The  vital  interests  of  Christianity,  as  well  as  the  wants  of  com- 
ing generations,  demanded  also  a  faithful  record  of  the  life  and  teachings  of  Christ, 
by  perfectly  trustworthy  witnesses.  For  oral  tradition,  among  fallible  men,  is  sub- 
ject to  so  many  accidental  changes,  that  it  loses  in  certainty  and  credibility  as  its 
distance  from  the  fountain  head  increases,  till  at  last  it  can  no  longer  be  clearly  dis- 
tinguished from  the  additions  and  corruptions  collected  upon  it.  Some  have  even 
asserted  that  such  changes  had  already  taken  place  when  our  Gospels  were  written. 
But  the  eye-witnesses  were  still  alive,  and,  besides,  no  people  could  preserve  oral 
tradition  with  more  literal  accuracy  than  those  of  Jewish  origin,  since  the  method 
of  instruction  in  vogue  among  them  involved  careful  memorizing.  Our  Gospels 
were  not  written  too  late  for  accuracy,  but  they  were  none  too  early  to  guard  against 
error,  for  there  was  already  danger  of  a  wilful  distortion  of  the  history  and  doctrine 
of  Christianity  by  Judaizing  and  paganizing  errorists.  An  authentic  written  record 
of  the  words  and  acts  of  Jesus  and  his  disciples  was  therefore  absolutely  indispens- 
able, to  maintain  the  Church  already  founded,  and  to  keep  Christianity  pure.  Such 
records  were-  to  be  expected,  since  the  Old  Covenant  was  committed  to  writing. 
And  as  the  Living  Word  had  come,  the  existence  of  a  written  Word,  telling  the 
story,  would  best  accord  with  the  character  of  Him  who  is  '  the  same  yesterday, 
to-day,  and  forever.'  This  written  word  exists  in  twenty-seven  books  by  Apostles 
and  Apostolic  men,  written  under  the  special  direction  of  the  Holy  Ghost. 

They  were  all  written  in  Hellenistic  Greek  (unless  the  Gospel  according  to  Matthew 
be  an  exception  ;  see  §  lo),  i.  e.  in  that  idiom  of  Macedonian  Greek  spoken  by  the 
Jews  of  the  Dispersion  (called  Hellenists)  at  the  time  of  Christ.  It  was  a  living 
language,  expressing  Jewish  ideas  in  Greek  words,  thus  uniting,  in  a  regenerated 
Christian  form,  the  two  great  antagonistic  nationalities  and  religions  of  the  ancient 
world.  The  most  beautiful  language  of  heathendom  and  the  venerable  language  of 
the  Jews  are  here  combined,  baptized  with  the  spirit  of  Christianity,  and  made  the 
picture  of  silver  for  the  golden  apple  of  the  eternal  truth  of  the  Gospel.  The  style 
is  singularly  adapted  to  men  of  every  class  and  grade  of  culture,  affording  the  child 
simple  nourishment  for  its  religious  wants,  and  the  profoundest  thinker  inexhaustible 
matter  of  study.     It  is  the  Book  for  all,  as  it  is  the  revelation  of  the  God  of  all. 


I.     GENERAL  INTRODUCTION  TO  THE  NEW  TESTAMENT. 


5 


§  3.   The  New  Testametit  Canon. 

Few  books,  besides  those  in  the  New  Testament,  were  written  in  the  apostolic  age 
But  during  the  second  and  third  centuries  numerous  Apocryphal  works  appeared. 
While  none  of  them  claim  to  be  '  Gospels,'  in  the  full  sense,  we  must  still  ask  : 
Have  we  all  the  books  and  only  those  books  which  were  written  by  inspired  men  as 
authoritative  documents  in  regard  to  the  truths  of  Christianity  ?  This  question  is 
readily  answered  in  the  affirmative.  The  collection  of  the  various  writings  into  a 
canon  was  the  business  of  the  early  Church.  Not  that  the  Church  made  the  canon, 
or  authoritatively  decided  what  books  were  canonical ;  for  the  earlier  synods  and 
councils  took  no  action  on  the  subject.  The  synod  of  Laodicea,  which  is  supposed 
by  many  to  have  settled  the  canon,  was  merely  provincial.  The  later  assemblies 
only  declared  what  books  were  received.  Indeed,  the  question  is  one  of  fact,  not  of 
dogma.  Still  we  have  good  reason  for  believing  that  the  Church  was  guided  by  the 
Spirit  of  God  in  making  the  collection,  for  He  who  prepared  such  a  book  would  pro- 
vide for  its  purity.     And  this  belief  is  supported  by  external  and  internal  evidence. 

There  is  evidence  that  the  collection  was  begun,  on  the  model  of  the  Old  Tes- 
tament Canon,  in  the  first  century  ;  and  the  principal  books,  the  Gospels,  the  Acts, 
the  thirteen  Epistles  of  Paul,  the  first  Epistle  of  Peter,  and  the  first  of  John,  in  a 
body,  were  in  general  use  in  the  second  century,  and  were  read,  either  entire  or  by 
sections,  in  public  worship,  after  the  manner  of  the  Jewish  synagogue,  for  the  edifi- 
cation of  the  people. 

All  the  doubts  in  regard  to  certain  books  have  arisen  from  the  scrupulous  care  of 
the  early  Church.  Few  writers  of  the  first  four  centuries  allude  to  any  books  as 
canonical,  which  are  not  contained  in  the  New  Testament  as  we  have  it.  The  mass 
of  literature  rejected  as  either  apocryphal  or  merely  human,  though  orthodox  and 
genuine,  proves  that  the  early  Christians  were  not  lacking  in  the  critical  discern- 
ment needed  for  this  task. 

Historical  evidence  establishes  the  fact  that  the  twenty-seven  books  now,  in  all 
cases,  constituting  the  New  Testament,  were  reckoned  parts  of  it  so  far  back  as  the 
fourth  century  ;  that  while  there  were  doubts  in  the  beginning  of  that  century  as 
regards  seven  of  the  books,  the  testimony  in  favor  of  their  place  in  the  Canon  is 
preponderant,  that  in  favor  of  the  others  being  well-nigh  unanimous,  during  the 
interval  between  the  beginning  of  the  fourth  century  and  periods  immediately  fol- 
lowing the  dates  at  which  they  were  respectively  written. 

The  present  unanimity,  long  continued  as  it  is,  presents  of  itself  strong  evidence. 
A  few  individual  scholars  have  doubted  the  canonicalness  of  some  of  the  books, 
and  the  reasons  for  their  doing  so  can  readily  be  discovered.  Luther,  for  example, 
placed  at  the  end  of  his  translation  of  the  New  Testament  the  Epistles  of  the 
Hebrews,  of  James,  and  Jude,  and  the  Book  of  the  Revelation,  saying,  they  had  not 
originally  been  so  highly  regarded  as  the  others.  His  hostility  to  the  Epistle  of 
James  arose  from  the  apparent  disagreement  with  his  doctrine  of  justification  by 
faith  alone.  The  Lutheran  Church,  however,  never  denied  these  books  a  place  in 
the  Canon. 

None  of  these  books  can  be  regarded  as  canonical  works  of  a  secondary  grade 
(deutero-canonical),  for  the  Bible,  as  a  Divine-human  book,  unique  in  its  character 
and  inspiration  (see  §  4),  cannot  embrace  any  parts  of  this  description. 

Those  fathers  of  the  fourth  century  who  enumerate  the  books  concur  in  accepting 
all  those  and  only  those  which  now  constitute  the  New  Testament.     Among  these, 


6  I.     GENERAL   INTRODUCTION    TO   THE  NEW  TESTAMENT. 

Rufinus,  Jerome,  Augustine,  Cyril  of  Jerusalem,  Epiphanius,  may  be  named.  It 
should  be  added,  however,  that  allusions  are  made  to  doubts  :  in  the  Eastern  Church 
as  respects  the  Book  of  Revelation  ;  in  the  Western  Church,  the  Epistle  to  the 
Hebrews.     These  doubts  ceased  after  the  third  Council  of  Carthage  (a.  d.  397). 

Eusebius  of  Caesarea  accepts  twenty-one  books,  throwing  doubt  upon  the  other 
six,  five  Catholic  Epistles  and  the  Book  of  Revelation.  The  Epistle  to  the  Hebrews 
was  little  doubted  in  the  Eastern  Church.  Without  citing  the  passage  from  Euse- 
bius, or  enumerating  the  other  early  authors  who  either  do  not  mention,  or  cast 
doubt  upon,  these  books,  we  may  remark  that  in  each  case  good  reasons  can  be 
assigned  for  the  doubts  and  omissions  (see  Special  Introduction  to  the  several 
books).  The  existence  of  such  doubts  shows  the  caution  of  the  Church.  In  view 
of  this  caution  we  are  abundantly  justified  in  laying  down  the  principle,  that  books 
are  not  to  be  rejected,  because  their  canonicalness  has  been  impugned,  but  if  the 
existence  of  such  doubts  can  be  satisfactorily  accounted  for,  we  should  accept  every 
book  for  which  the  evidence  is  greatly  preponderating.  The  insertion  of  a  book 
differs  from  the  insertion  of  a  word  or  clause,  and  is  to  be  discussed  upon  principles 
which  differ  from  those  of  strictly  textual  criticism. 

In  all  fairness  the  evidence  in  favor  of  the  least  supported  book  is  to  be  regarded 
as  preponderant.  It  exceeds  that  in  favor  of  the  genuineness  of  the  very  writings 
which  record  the  doubts,  and  also  of  the  Greek  and  Latin  classics  which  no  one 
rejects.  In  regard  to  the  more  important  books,  the  evidence  is  overwhelmingly 
conclusive.  They  are  proven  genuine,  and  as  such  have  been  received  into  the 
canon  of  the  New  Testament. 

§  4.    The  Character  of  the  New  Testament. 

A  book  purporting  to  be  written  by  a  Christian  author  might  be  universally  re- 
garded as  genuine  and  yet  not  be  entitled  to  a  place  in  the  Canon  of  the  New 
Testament.  There  must  be  something  else  in  its  character  to  warrant  insertion  there. 
A  book  could  only  be  entitled  to  a  place  in  the  New  Testament  Canon,  which  was 
regarded  by  Christians  as  sacred,  authoritative,  and  inspired,  just  as  the  canonical 
books  of  the  Old  Testament  were  regarded  by  Jews  and  Christians  alike. 

'  It  is  written,'  '  Thus  saith  the  Lord,'  '  God  spake  by  the  mouth  of  his  holy 
prophet : '  such  are  the  formulas  of  citation  from  the  Old  Testament,  used  by  Chris- 
tians, by  Christ  Himself.  The  record  of  Him  who  was  Himself  the  Way,  the  Truth, 
and  the  Life,  could  not  be  less  highly  esteemed.  Whatever  of  inspiration  Christ 
recognized  in  the  sacred  books  of  the  Jews,  we  must  a  fortiori  recognize  in  the 
books  of  the  New  Testament,  or  deny  their  place  in  the  Canon.  Our  Lord's  own 
words  predict  such  an  inspiration,  and  the  volume  itself  abundantly  evidences  it. 

The  Apostles  all  drew  their  doctrine  from  personal  contact  with  the  divine- 
human  history  of  the  crucified  and  risen  Saviour,  and  from  the  inward  illumination 
of  the  Holy  Ghost,  revealing  the  person  and  work  of  Christ  in  them,  and  opening 
to  them  His  discourses  and  acts.  This  divine  enlightenment  is  inspiration,  govern- 
ing not  only  the  composition  of  the  sacred  writings,  but  also  the  oral  instructions  of 
Iheir  authors  ;  not  merely  an  act,  but  a  permanent  state.  The  Apostles  lived  and 
moved  continually  in  the  element  of  truth.  They  spoke,  wrote,  and  acted  from 
the  Spirit  of  truth  ;  and  this,  not  as  passive  instruments,  but  as  conscious  and  free 
agents.  For  the  Holy  Ghost  does  not  supersede  the  gifts  and  peculiarities  of 
nature,  ordained  by  the  Lord;  it  sanctifies  them  to  the  service  of  the  kingdom  of 
God.     Inspiration,  however,  is  concerned  only  with  moral  and  religious  truths,  and 


I.  GENERAL  INTRODUCTION  TO  THE  NEW  TESTAMENT.   •  7 

the  communication  of  what  is  necessary  to  salvation.  Incidental  matters  of  geog- 
raphy, history,  archaeology,  and  of  mere  personal  interest,  can  be  regarded  as  directed 
by  inspiration  only  so  far  as  they  really  affect  religious  truth. 

The  New  Testament  presents,  in  its  way,  the  same  union  of  the  divine  and  human 
natures,  as  the  person  of  Christ.  In  this  sense  also  'the  Word  was  made  flesh  and 
dwells  among  us.'  The  Bible  is  thoroughly  human  (though  without  error)  in  con- 
tents and  form,  in  the  mode  of  its  rise,  its  compilation,  its  preservation,  and  trans- 
mission ;  yet  at  the  same  time  thoroughly  divine  both  in  its  thoughts  and  words,  in 
its  origin,  vitality,  energy,  and  effect ;  and  beneath  the  human  servant-form  of  the 
letter  the  eye  of  faith  discerns  '  the  glory  of  the  only-begotten  of  the  Father,  full  of 
grace  and  truth.' 

It  is  therefore  to  be  studied,  carefully  and  with  the  help  of  all  the  light  which 
human  learning  can  shed  upon  it,  for  it  is  a  human  book  ;  but  also  and  chiefly  in  a 
devout  manner  under  the  illuminating  influence  of  the  same  Spirit  who  inspired  its 
authors ;  for  it  is  a  Divine  book.  That  Spirit  is  promised  to  the  prayerful  reader, 
and  without  that  help,  the  study  will  only  be  that  of  the  '  natural  man  '  who  '  receiveth 
not  the  things  of  the  Spirit  of  God  ;  for  they  are  foolishness  unto  him  ;  neither  can 
he  know  them,  because  they  are  spiritually  discerned.' 

§  5.   Organic  Arrangeinent  of  the  New  Testatnent. 

I.  While  the  New  Testament  forms  one  harmonious  whole,  it  was  written  by  dif- 
ferent men,  inspired  indeed,  and  yet  free  and  conscious  agents.  The  peculiar  charac- 
ter, education,  and  sphere  of  the  several  writers  therefore  necessarily  show  them- 
selves in  their  writings.  The  truth  of  the  gospel,  in  itself  infinite,  can  adapt  itself 
to  every  class,  every  temperament,  every  order  of  talent,  and  every  habit  of  thought. 
Like  the  light  of  the  sun,  it  breaks  into  various  colors  according  to  the  nature  of  the 
bodies  on  which  it  falls  ;  like  the  jewel,  it  emits  a  new  radiance  at  every  turn.  The 
harmony  will  appear  more  fully  as  we  recognize  the  minor  differences ;  the  fulness 
of  the  truth  will  be  manifest  as  we  discover  the  various  types  of  Apostolic  teaching. 

These  types  result  mainly  from  the  historical  antithesis  between  Jewish  and  Gen- 
tile Christians.  We  read  of  Apostles  of  the  circumcision,  and  Apostles  of  the  un- 
circumcision.  The  former  represented  the  historical,  traditional,  conservative  prin- 
ciple ;  the  latter,  the  principle  of  freedom,  independence,  and  progress.  Subordinate 
differences  of  temperament,  style,  etc.,  have  also  been  noticed.  James  has  been 
distinguished  as  the  Apostle  of  the  law  ;  Peter  as  the  Apostle  of  hope  ;  Paul  as  the 
Apostle  of  faith  ;  and  John  as  the  Apostle  of  love.  The  four  Gospels  also  present 
similar  differences  ;  the  first  having  close  affinity  to  the  position  of  James,  the 
second  to  that  of  Peter,  the  third  to  that  of  Paul,  the  fourth  being  the  work  of  John 
himself. 

The  books  of  the  New  Testament  may  be  arranged  according  to  the  three  types 
of  doctrine. 

(i.)  The  Jewish- Christian  type,  embracing  the  Epistles  of  Peter,  James,  and 
Jude,  the  Gospels  of  Matthew  and  Mark  (and  to  some  extent  the  Revelation  of 
John).  These,  originally  designed  mainly,  though  not  exclusively,  for  Jewish-Chris- 
tian readers,  exhibit  Christianity  in  its  unity  with  the  Old  Testament,  as  the  fulfil- 
ment of  the  law  and  the  prophets. 

(2.)  The  Gentile-Christian  type,  embracing  the  writings  of  Paul,  the  third  Gospel, 
and  the  book  of  the  Acts  (written  by  his  disciple  Luke),  and  the  Epistle  to  the  He- 
brews, which  is  anonymous,  but  written  either  by  Paul  himself  or  one  of  his  imme- 


8  I.     GENERAL    INTRODUCTION    TO   THE  NEW  TESTAMENT. 

diate  disciples.  Here  Christianity  is  apprehended  in  its  absolute  and  universal 
character,  justification  is  emphasized  in  opposition  to  Judaistic  legalism,  and  the 
creative  power  of  divine  grace,  producing  life  and  freedom,  constantly  placed  in  the 
foreground. 

(3.)  The  perfect  unity  of  jfeimsh  and  Gentile  Christianity  meets  us  in  the  writings 
of  John,  in  his  doctrines  of  the  absolute  love  of  God  in  the  incarnation  of  the 
Eternal  Logos,  and  of  brotherly  love,  resting  on  this  divine  foundation.  Less  logical 
than  Paul,  he  is  more  mystical,  and  speaks  from  immediate  intuition. 

These  three  types  of  doctrine  together  exhibit  Christianity  in  the  whole  fulness  of 
its  life  ;  they  form  the  theme  for  the  variations  of  the  succeeding  ages  of  the  Church. 
But  Christ  is  the  key-note,  harmonizing  all  the  discords  and  resolving  all  the  mys- 
teries of  the  history  of  His  kingdom. 

2.  Accordingly  we  may  properly  speak  of  z.  progress  of  doctrine  in  the  New  Tes- 
tament. The  great  facts  of  salvation  are  recorded  in  the  Gospels.  But  during  the 
life  of  our  Lord  the  full  significance  of  these  facts  could  not  be  known.  Nor  could 
a  brief  story  of  the  events*  themselves  contain  the  applications  of  the  great  facts 
without  losing  to  a  great  extent  its  historical  character.  Hence,  the  Epistles  were 
needed  to  explain  the  meaning  of  the  life,  death,  and  resurrection  of  our  Lord,  and 
the  writers  of  them  were  better  fitted  to  explain  them  when  they  wrote  than  during 
the  presence  of  our  Lord  on  earth.  Indeed,  the  book  of  Acts  (chap,  x.,  xi.)  nota- 
bly asserts  an  enlargement  of  Peter's  apprehension  of  the  scope  of  Christianity. 
(Comp.  chap,  xv.)  To  learn  the  full  meaning  of  the  gospel  the  whole  New  Testa- 
ment must  be  studied  in,  the  relation  of  its  parts,  even  as  the  whole  was  written  for 
our  learning.  This  is  the  more  necessary,  since  the  Epistles  were,  for  the  most 
part,  written  before  the  Gospels.  They,  however,  assumed  a  knowledge  of  gospel 
facts,  the  meaning  of  which  they  explain.  The  Gospels,  on  the  other  hand,  may  be 
said  to  assume  the  existence  of  the  explanatory  Epistles  already  written. 

3.  The  usual  division  of  the  books  is  :  Historical  (the  four  Gospels  and  Acts), 
Doctritial  (all  the  Epistles),  Prophetical  (the  Book  of  the  Revelation).  It  should  be 
remarked  that  the  Book  of  Acts  was  originally  included  among  the  Epistles.  It 
forms  a  transition  from  the  historical  to  the  doctrinal  books,  giving  the  historical 
basis  for  the  Epistles,  by  narrating  the  foundation  of  the  Church  by  the  Apostles. 
The  three  classes  of  books  are  related  to  each  other,  as  regeneration,  sanctification, 
and  glorification  ;  as  foundation,  house,  and  dome.  Jesus  Christ  is  the  beginning, 
the  middle,  and  the  end  of  all.  In  the  Gospels  He  walks  in  human  form  upon  the 
earth,  accomplishing  the  work  of  redemption.  In  the  Acts  and  Epistles  he  founds 
the  Church,  and  fills  and  guides  it  by  His  Spirit.  And,  at  last,  in  the  visions  of  the 
Apocalypse,  He  comes  again  in  glory,  and  with  his  bride  reigns  forever  upon  the 
new  earth  and  in  the  city  of  God. 

4.  Chronological  Order  of  the  Books.  This  cannot  be  determined  with  absolute 
certainty.  The  First  Epistle  to  the  Thessalonians  was  probably  written  first  (a.  d. 
53),  the  writings  of  John  were  composed  last,  viz.,  towards  the  close  of  the  century. ' 
The  date  of  the  Synoptic  Gospels  cannot  be  fixed,  except  in  the  case  of  Luke, 
which  there  is  good  reason  for  believing  was  written  a.  d.  60-62.  Matthew  and 
Mark  probably  did  not  appear  much  earlier  (see  §  9). 

For  all  practical  purposes,  the  following  classification  is  sufficient :  — 
A.  D.  53-58,  first  series  of  Pauline  Epistles :   i  and  2   I'hessalonians,  Galatians, 
I  and  2   Corinthians,  Romans. 


I.     GENERAL  INTRODUCTION  TO  THE  NEW  TESTAMENT.  q 

A.  D.  61-64,  second  series  of  Pauline  Epistles  :  Colossians,  Ephesians,  Philemon, 

Philippians  ;  probably  Hebrews. 

A.  D.  60-70,  Matthew,  Mark,  Luke,  Acts,  Epistles  of  yames,  and  i  Peter. 

Uncertain  date,  but  before  67  :  The  Pastoral  Epistles  (2  Timothy  written  last) 
2  Peter,  yude. 

A.  D.  70-100,  probably  late  in  the  century:  Gospel  of  yohn,  three  Epistles  of 
yohn,  and  the  Apocalypse. 

§  6.  Preservation  of  the  Text  of  the  New  Testament. 

The  original  manuscripts  of  the  various  books  of  the  New  Testament  have  all 
been  lost.  The  ancient  Fathers  contain  scarcely  an  allusion  to  them.  They  were 
written  on  frail  and  perishable  materials.  The  possession  of  them  might  have 
spared  much  labor,  but  a  superstitious  adoration  of  them  and  a  relaxing  of  zeal, 
research,  and  investigation,  would  doubtless  have  been  the  consequence.  The 
text  was  of  course  exposed  to  variations  and  corruptions  from  the  ignorance,  care- 
lessness, or  caprice  of  transcribers.  All  the  results  of  learning  show,  however, 
incontestably,  that,  while  many  words,  clauses,  and  verses,  and  a  few  paragraphs  are 
of  doubtful  genuineness,  as  a  whole,  the  Greek  text  of  the  New  Testament  is  in  a 
far  better  condition  than  that  of  any  ancient  work,  the  Hebrew  Scriptures  excepted. 

The  science  which  investigates  this  subject  is  called  Biblical  Criticism.  It  has 
been  pursued  by  men  of  all  shades  of  belief  and  of  no  belief.  They  have  attempted 
to  discover  the  precise  words  of  the  New  Testament,  as  originally  written,  or,  in 
other  words,  to  secure  a  pure  and  entire  text ;  pure,  in  containing  no  word  or  letter 
not  belonging  there  \  entire,  in  containing  every  such  word  and  letter  in  its  proper 
place.  The  labor  bestowed  upon  these  investigations  has  been  immense  ;  it  has 
been  conducted  upon  approved  principles,  and  in  an  unbiased  manner.  The  result 
has  been  a  triumph  for  Christianity. 

In  arriving  at  its  conclusions,  N.  T.  criticism  avails  itself  of  certain  sources  of 
information,  termed,  in  general,  authorities.  As  the  notes  in  this  commentary  refer 
to  these  authorities,  it  may  be  well  to  enumerate  them. 

I.  Ancient  manuscript  copies  of  the  New  Testament  (or  parts  of  it)  are  about 
1600  in  number.  This  enumeration  not  only  includes  all  the  fragments,  but  is 
based  on  a  division  of  the  New  Testament  into  four  parts  (indicated  below),  so  that 
a  manuscript  containing  the  whole  New  Testament  is  reckoned  four  times.  A  few 
were  written  as  early  as  the  fourth  and  fifth  century,  others  are  but  little  older  than 
the  earliest  printed  copies.  Some  contain  the  whole  Bible,  others  the  New  Testa- 
ment alone,  and  some  only  a  small  part  of  the  latter.  The  Gospels  are  found  in 
the  greatest  number  of  copies  ;  next  in  frequency  rank  the  Pauline  Epistles,  then 
the  Catholic  Epistles  and  Acts,  while  the  Revelation  is  found  in  fewest. 

These  manuscripts  are  distinguished  as  uncial  and  cursive,  according  to  the  mode 
of  writing.  The  letters  in  those  of  the  former  class  are  square,  perpendicular,  and 
of  a  large  size  ;  while  the  latter  class  are  written  in  a  ruJining  hand  (hence  cursive). 
The  uncial  MSS.  are  older  and  more  valuable,  but  of  course  fewer  in  number.  Two 
are  as  old  as  the  fourth  century,  but  some  only  date  back  to  the  close  of  the  ninth 
century.  For  convenience  in  reference,  the  capital  letters  of  the  Roman  and  Greek 
alphabets  are  used  to  designate  the  uncial  manuscripts  ;  the  first  letter  of  the 
Hebrew  alphabet  has  been  brought  into  requisition  to  meet  a  special  case  (the 
Codex  Sinaiticus).  The  cursives  are  designated  by  Arabic  numerals  (and  also  by 
small  letters).     The  fourfold  division,  indicated  above,  has  resulted  in  a  fourfold 


lO  I.  GENERAL  INTRODUCTION  TO  THE  NEW  TESTAMENT, 
enumeration  ;  so  that  while  i  refers  to  the  same  manuscript  throughout  the  New 
Testament  (excluding  the  Apocalypse),  with  three  exceptions,  every  other  manuscript 
containing  more  than  one  part,  has  a  different  number  for  each  part.  For  example, 
one  of  the  best  cursives  is  33  for  the  Gospels,  13  for  the  Acts  and  Catholic  Epistles, 
17  for  the  Pauline  Epistles.  Another  excellent  cursive  is  not  only  numbered  four 
times  (69,  31,  37,  14),  but  cited  by  Scrivener,  as  '  m'  for  Acts  and  Epistles,  '  f '  for 
the  Apocalypse.  Few  of  the  cursives  have  any  independent  value,  but  are  very  use- 
ful in  showing  the  origin  and  history  of  variations,  and  in  aiding  us  to  decide  where 
the  testimony  of  the  older  MSS.  is  divided.  The  number  of  uncial  manuscripts, 
including  fragments,  does  not  exceed  sixty,  but  if  they  are  reckoned  according  to  the 
fourfold  division,. and  over  sixty  lectionaries  added,  the  sum  total  amounts  to  154. 

Fifty-six  uncials  contain  the  Gospels,  in  whole  or  in  part ;  fourteen  the  Acts  ;  six 
the  Catholic  Epistles  ;  fifteen  the  Pauline  Epistles  ;  five  the  Apocalypse.  Scarcely 
one  third  are  complete,  however,  except  in  the  case  of  the  Catholic  Epistles  and 
Apocalypse. 

Two  belong  to  the  fourth  century,  one  entire,  the  other  nearly  so,  two,  both  com- 
paratively perfect,  with  some  fragments,  to  the  fifth  century.  Seven  with  many  frag- 
ments belong  to  the  sixth  century.  Small  as  these  numbers  are,  it  will  be  found 
that  the  material  is  very  great,  when  compared  with  that  on  which  the  text  of  the 
Greek  and  Latin  classical  authors  rests. 

The  two  oldest  manuscripts,  which  are  most  valuable  in  determining  the  text, 
were  not  available  until  a  few  years  ago  ;  one  (the  Sinaitic)  was  discovered  in  1859, 
the  other  (the  Vatican),  though  known  before,  was  almost  inaccessible,  until  1868. 
The  number  of  doubtful  passages  has  been  greatly  diminished,  since  it  has  been 
possible  to  use  these  two  authorities  for  critical  purposes.  It  may  safely  be  said 
that  since  1859  more  progress  has  been  made  in  determining  the  words  of  the  New 
Testament,  more  unity  of  opinion  among  scholars  secured,  than  during  all  the  cen- 
turies since  the  days  of  Jerome.  We  add  a  sketch  of  the  five  most  ancient  MSS. 
designated  respectively  S,  B,  A,  C,  D. 

i^  (Aleph).  Codex  Sinaiticus.  The  most  entire  (and  probably  the  most  ancient) 
manuscript.  It  was  discovered  by  Tischendorf  in  1859,  at  the  Convent  of  St. 
Catherine,  near  Mount  Sinai  ;  hence  the  name.  It  is  now  at  St.  Petersburg,  the 
monks  having  been  persuaded  to  sell  it  to  the  Russian  Emperor  as  protector  of 
the  Greek  Church.  No  other  MS.  was  so  speedily  applied  to  critical  purposes.  At 
first  Tischendorf  thought  it  was  written  in  the  first  half  of  the  fourth  century ;  after- 
ward he  placed  it  about  the  middle  of  that  century.  While  of  itself  it  would  not 
establish  a  reading,  yet  there  were  a  great  number  of  passages  where  the  authorities 
had  been  so  evenly  balanced,  that  the  discovery  of  a  new  witness  was  sufficient  to 
remove  the  doubts. 

B.  Codex  Vatkanus.  This  is  also  of  the  fourth  century,  possibly  written  by  one  of 
the  scribes  employed  on  S.  It  is  in  the  Vatican  Library  at  Rome.  Not  so  complete 
as  N,  it  still  seems  to  be  more  correct.  Its  value  for  critical  purposes  was  well-nigh 
neutralized  by  the  jealous  guardianship  of  the  Papal  government.  The  citations 
made  previous  to  1868,  when  the  fac-simile  edition  was  issued,  are  not  always  trust- 
worthy.    B  in  the  Apocalypse  refers  to  another  Vatican  manuscript. 

A.  Codex  Alexandrinus.  So  called  because  it  was  brought  from  Alexandria 
by  Cyril  Lucar,  patriarch,  first  of  Alexandria,  then  of  Constantinople,  and  by  him 
presented  to  Charles  I.  of  England  (1628).  It  is  now  in  the  British  Museum.  It  is 
defective,  and  carelessly  written,  so  that  while  it  is  third  in  age  (probably  of  the  fifth 


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I.  GENERAL  INTRODUCTION  TO  THE  NEW  TESTAMENT.  II 
century),  it  is  far  from  being  of  equal  value  with  S  and  B.  From  its  location,  how- 
ever, whatever  value  it  has  became  the  common  possession  of  scholars. 

C.  Codex  Ephraemi  Syri.  The  name  is  derived  from  the  fact  that  some  of  the 
works  of  Ephraem  the  Syrian  were  written  over  the  original  contents.  It  is  of  the 
fifth  century,  and  now  in  the  Library  at  Paris.  More  than  one  third  is  wanting.  It 
is  not  preserved  with  sufficient  care. 

D.  Codex  Bezce ;  so  called  because  the  Reformer  Beza  first  procured  it  from  the 
monastery  of  St.  Irenaeus  at  Lyons.  He  possessed  it  about  twenty  years,  and 
then  presented  it,  in  1581,  to  the  University  of  Cambridge  in  England,  where  it 
is  now  in  a  good  state  of  preservation.  It  dates  from  the  sixth  century,  but  contains 
only  the  Gospels  and  Acts  in  Greek  and  Latin. 

These  five  manuscripts,  excepting  D,  are  in  Greek  alone ;  some  of  the  others 
contain  Latin  versions  also,  as  for  example  A  of  the  Gospels,  D  of  the  Pauline 
Epistles  (sixth  century). 

It  is  difficult  to  arrange  the  other  uncial  manuscripts  in  order  of  value,  nor  is  it 
important  for  our  present  purpose.  If  however  ^?,  B,  A,  C  agree  in  support  of  a 
reading,  their  testimony  ordinarily  outweighs  that  of  all  the  others,  uncials  and 
cursives.  If  these  authorities  are  sustained  by  i  and  33  among  the  cursives,  it  is 
difficult  to  defend  another  reading,  even  though  supported  by  all  other  authorities 
and  by  internal  probability. 

It  might  be  supposed  that  these  copies  were  sufficient  to  establish  the  correct 
text.  They  certainly  do  show  the  general  accuracy  with  which  the  New  Testament 
was  copied.  But  as  in  the  centuries  from  the  date  of  the  oldest  copy  slight  changes 
crept  in,  which  can  be  traced  by  a  comparison  of  the  manuscripts,  we  infer  that 
similar  changes  took  place  during  the  interval  between  the  fourth  century  and  the 
date  at  which  the  various  books  were  written.  Such  changes  are  alluded  to  by  the 
early  Christian  writers.  The  object  of  criticism  is  to  obtain  a  more  perfect  text 
than  that  of  the  oldest  manuscripts  ;  and  much  progress  has  been  made  in  doing 
so,  by  means  of  all  authorities  extant. 

II.  Ancient  Versions.  —  These  are  valuable  for  determining  the  exact  text,  in 
proportion  to  their  age,  the  immediacy  of  the  translation  (/.  e.,  when  made  directly 
from  the  Greek),  their  literalness,  and  the  close  affinity  of  the  language  they  use  to 
the  Greek.  Hence  the  most  important  versions  are  the  Syriac  and  the  Latift. 
The  former  are  the  oldest,  the  latter  very  ancient,  and  most  closely  allied  in  lan- 
guage to  the  original.  The  ancient  Syriac  versions  are  four  in  number,  two  of 
'them  fragmentary.  The  oldest  is  the  Peshito,  probably  made  in  the  second  century. 
It  omits  five  smaller  books  of  the  N.  T.,  which  some  have  supposed  were  not  in  gen- 
eral circulation  so  early.  It  is  not  slavishly  literal,  but  evidently  was  made  from  an 
accurate  copy  of  the  original.  A  manuscript  (of  the  fifth  century),  discovered  by 
Dr.  Cureton  in  the  British  Museum,  supposed  by  some  to  contain  a  more  ancient  ver- 
sion, probably  presents  a  form  of  the  Peshito,  older  than  that  preserved  elsewhere. 
The  Philoxenian  version  was  made  at  the  beginning  of  the  sixth  century,  under  the 
auspices  of  Philoxenus,  Bishop  of  Hierapolis  in  Syria.  It  is  very  literal,  but 
its  value  is  lessened  by  the  poor  condition  of  its  text.  It  omits  the  Apocalypse. 
The  yerusalefn- Syriac  version,  found  in  a  manuscript  in  the  Vatican,  is  of  the  fifth 
century.     It  is  confined  to  the  Gospels. 

The  other  known  Oriental  versions  are  the  Coptic,  Thebaic,  and  Bashmuric  (all 
Egyptian),  the  Ethiopic,  the  Armenian  (all  five  ancient),  the  Persian,  Arabic,  and 
Georgian  (these  are  not  from  the  original). 


12         I.     GENERAL    INTRODUCTION   TO    THE   NEW  TESTAMENT. 

Latin  Versions.  There  is  some  dispute  about  the  earliest  version  in  this  language. 
It  would  appear,  however,  that  one  was  made  in  Africa  in  the  second  century  ;  that 
this  underwent  changes  in  the  course  of  centuries,  so  as  to  produce  the  impression 
in  the  days  of  Augustine  and  Jerome,  that  several  had  been  made.  The  form  of 
this  version  used  in  Northern  Italy  was  called  the  Itala,  by  Augustine.  We  have 
many  remains  of  this  ancient  version,  and  they  are  exceedingly  valuable,  far  more  so 
than  the  mass  of  the  later  Greek  manuscripts.  The  best  known  Latin  version  is  the 
Vulgate.  This  was  originally  in  the  main  a  revision  by  Jerome  of  the  older  version. 
But  it  has  been  re-revised  from  the  days  of  Charlemagne  to  the  time  of  Pope  Clement 
VIII.  (1592).  The  authorized  edition  of  the  Roman  Catholic  Church,  of  the  last 
named  date,  differs  from  another  authorized  edition  of  1590,  and  both  editions  vary 
from  the  original  Vulgate.  Great  efforts  have  been  made  by  scholars  to  discover 
the  exact  text  of  the  latter,  since  this  is  the  most  valuable  help  in  criticism  which 
can  be  obtained  from  versions.  A  large  number  of  manuscripts  of  the  Vulgate 
exist;  the  oldest,  called  Codex  Amiatitius,  dates  back  to  A.  D.  541,  nearer  the  time 
of  Jerome  than  our  most  ancient  Greek  manuscripts  are  to  the  Apostolic  age. 

The  other  Western  versions  are  the  Gothic  (fourth  century,  literal  and  valuable), 
made  by  Ulfilas,  and  the  Slavonic  (ninth  century,  of  no  special  value). 

III.  Fathers.  —  Much  help  is  derived  from  the  works  of  the  early  fathers, 
especially  from  commentaries  in  which  the  Greek  text  is  quoted.  The  mass  of 
doctrinal  and  homiletical  works  are  of  little  critical  value.  Among  the  Greek 
fathers  whose  writings  are  valuable  in  this  department,  we  mention  :  Irenceus, 
Origen,  Clemens  Alexandrinus,  Eusebius,  Athanasius,  CEcumenius,  and  Theophylact 
(the  last  two  belong  to  the  eleventh  century,  but  are  very  useful).  Many  Latin 
fathers  are  valuable  for  establishing  the  text  of  the  old  Latin  version,  but  for  the 
Greek,  Jerome  (d.  419)  is  worth  all  the  rest ;  next  to  him  rank  Tertullian  (d.  220) 
and  Augustine  (d.  430). 

In  using  these  authorities  and  determining  the  text,  critics  are  governed  by  certain 
general  rules  deduced  from  the  habits  of  transcribers  and  the  laws  of  human  nature. 
Griesbach,  a  German  editor  of  the  New  Testament,  has  given  the  best  statement  of 
these  rules,  but  in  the  application  of  them  to  special  cases  the  judgment  of  scholars 
necessarily  differs.  Veiy  often  reasons  can  be  drawn  from  the  context  and  from  the 
passage  itself,  for  or  against  certain  readings.  These  are  termed  internal  grounds. 
Then,  too,  the  origin  of  the  readings  deemed  inaccurate  must  be  accounted  for,  and 
this  affects  the  evidence  very  often.  In  discussing  the  text  of  the  classical  authors 
scholars  often  make  conjectural  alterations,  /.  e.,  change  words  into  what  they  sup- 
pose the  author  wrote.  This  is  not  allowed  in  N.  T.  criticism.  Nor  is  it  ever  nec- 
essary, since  we  have  so  many  authorities  and  so  many  variations.  There  is  less 
guess-work  here  than  in  the  editions  of  any  other  ancient  book. 

The  science  of  Biblical  criticism  was  scarcely  known  when  the  common  English 
version  was  made.  It  is  well,  therefore,  to  lay  before  the  reader  a  brief  account  of 
the  printed  text  of  the  Greek  Testament,  which  was  used  by  the  translators  of  that 
version.  The  first  printed  edition  of  the  whole  Greek  Testament  was  that  contained 
in  the  Complutensian  Polyglott,  prepared  at  the  expense  of  Cardinal  Ximenes 
(1514-1519),  but  not  published  until  1522,  when  the  Pope  gave  his  permission.  No 
old  MSS.  were  used  in  preparing  this  edition.  Erasmus  hastily  prepared  an  edition 
for  the  press,  which  was  published  in  15 16,  before  the  Complutensian  appeared. 
The  last  editions  of  Erasmus  (1527,  1535)  were  compared  with  the  Complutensian, 
but  no  MSS.  older  than  the  tenth  century  were  used.     Then  followed  the  editions 


I.     GENERAL  INTRODUCTION  TO  THE  NEW  TESTAMENT.  13 

of  Robert  Stephens  of  Paris.  The  first  (1546),  and  second  (1549),  are  called  Miri/iccB, 
from  the  first  word  of  the  preface  ;  the  third  (1550),  called  Jiegia,  follows  the  fifth 
edition  of  Erasmus  very  closely,  but  Stephens  used  a  number  of  good  MSS.  in  pre- 
paring it.  Beza's  editions  are  dated  respectively,  1559,  1565,  1582,  1589,  1598.  From 
ihe  edition  of  1589,  and  the  third  edition  of  Stephens  1550,  the  translation  of  our 
present  English  Bible  was  chiefly  but  not  invariably  taken.*  Beza  was  a  better 
commentator  than  critic,  but  had  good  materials  for  his  work.  The  Elzevir  editions 
are  the  work  of  an  unknown  editor,  who  followed  Stephens'  Regia  very  closely. 
He  gives  no  readings  not  found  in  the  editions  of  Stephens  and  Beza,  and  probably 
consulted  no  Greek  MSS.  These  editions  were  printed  by  Elzevir  of  Leyden ;  the 
first  (1624)  contains  the  Received  Text,  —  a  phrase  borrowed  from  the  preface  to 
the  second  (1633).  One  hundred  yeafs  elapsed  before  a  critical  edition  of  the  Greek 
Testament  was  published.  The  pioneer  was  J.  A.  Bengel,  the  .pious,  pithy,  and 
learned  commentator.  Wetstein  largely  increased  the  material.  Then  followed 
Griesbach,  who  may  be  deemed  the  founder  of  the  science.  Among  the  latest 
editors  we  name  Lachmann,  Tischendorf,  Tregelles,  Alford,  Westcott  and  Hort. 

Lachmann  marks  a  new  epoch  in  Biblical  criticism.  He  first  carried  out  the  cor- 
rect principle  already  suggested  by  Bentley  and  Bengel,  which  aims  to  substitute  for 
the  comparatively  late  and  corrupt  textiis  receptus  the  oldest  attainable  text  from 
Nicene  and  ante-Nicene  sources.  His  resources  were  defective,  but  since  the  dis- 
covery of  the  Sinaitic  Bible,  and  the  critical  editions  of  the  Vatican  and  other  im- 
portant MSS.,  we  are  enabled  to  ascertain  with  a  tolerable  degree  of  certainty  and 
growing  unanimity,  the  text  which  comes  nearest  to  the  apostolic  original.  The 
number  of  variations  is  very  great,  but  the  vast  majority  are  isolated  errors, 
analogous  to  those  now  termed  typographical.  Many  more  at  the  first  glance  are 
recognized  as  errors  and  accounted  for.  In  about  two  thousand  places  there  is 
room  for  a  difference  of  opinion. 

Of  these  probably  not  more  than  three  fourths  affect  even  the  shadings  of  the 
sense ;  while  those  passages  where  a  disputed  reading  modifies  the  doctrinal  bearing 
do  not  exceed  one  hundred  in  number.  Further,  it  can  confidently  be  asserted  that 
were  all  these  altered,  they  would  not  affect  the  Scripturalness  of  any  evangelical  truth. 
In  fact,  the  great  number  of  authorities,  with  all  their  variations,  is  the  best  security 
for  a  correct  text.  The  textual  critic  is  likely  to  be  most  confident  that  we  have 
the  exact  words  written  by  the  authors  of  the  N.  T.  writings. 

*  According  to  the  careful- collations  of  Professor  Abbot  of  Harvard  University,  the  authorized 
E.  V.  agrees  with  Beza  (1589)  against  Stephens  (1550)  in  about  97  passages  ;  with  Stephens  against 
Beza  in  about  47  ;  and  in  about  67  it  differs  very  immaterially  from  both.  See  the  details  in  Schaff's 
Revision  of  the  English  Version  of  the  Holy  Scriptures,  New  York,  3d  ed.,1877,  pp.  2S-30. 


14  II.     SPECIAL   INTRODUCTION   TO   THE   GOSPELS. 


II.  SPECIAL  INTRODUCTION  TO  THE  GOSPELS. 


§  7.    The  Gospels. 

1.  Name.  The  word  'gospel'  means  good  news,  glad  tidings.  It  is  used  to 
translate  a  Greek  word  which  at  first  signified  a  present  in  return  for  good  tidings, 
or  a  sacrifice  offered  in  thanksgiving  for  good  news,  then  the  good  news  itself.  In 
the  New  Testament  it  always  means  the  glad  tidings  of  salvation  by  Jesus  Christ. 
The  word  is  now  used  in  this  sense  ;  but  as  applied  to  the  four  books  of  the  New 
Testament,  which  contain  the  records  of  our  Lord's  life  on  earth,  it  evidently  means 
the  writings  which  contain  the  glad  tidings.  The  gospel  is  one,  there  are  four  Gos- 
pels in  the  latter  sense.  These  are  properly  termed  the  Gospel,  according  to 
Matthew,  Mark,  etc.,  not  the  Gospel  of  Matthew,  etc.  There  are  four  human  writ- 
ings, forming  the  one  Divine  record  of  the  gospel.  They  do  not  assume  to  be  full 
biographies  of  Jesus,  but  aim  to  give  a  selection  of  the  characteristic  features  of  his 
life  and  works,  for  the  practical  purpose  of  leading  their  readers  to  living  faith  in 
Him  as  the  promised  Messiah  and  Saviour  of  the  world.  The  style  is  simple,  un- 
adorned, and  straightforward.  Never  were  histories  written  so  purely  historical 
The  authors,  in  noble  modesty  and  self-denial,  entirely  suppress  their  personal  views 
and  feelings,  retire  in  worshipful  silence  before  their  great  subject,  and  strive  to  set 
it  forth  in  its  own  power  to  subdue,  without  human  aid,  every  truth-loving  and 
penitent  heart. 

2.  Division.  The  first  and  fourth  Gospels  were  composed  by  the  Apostles  Mat- 
thew and  John,  the  second  and  third,  under  the  influence  of  Peter  and  Paul,  and  by 
their  immediate  disciples,  Mark  and  Luke  ;  hence  they  are  likewise  of  apostolic  origin 
and  canonical  authority.  Postponing  to  another  place  a  discussion  of  the  peculiari- 
ties of  each,  we  here  call  attention  to  the  most  obvious  distinction.  The  first  three 
Gospels,  while  beginning  the  history  at  different  points,  confine  themselves  in  their 
accounts  of  our  Lord's  ministry,  to  events  which  occurred  in  Galilee,  until  the  final 
journey  to  death  at  Jerusalem  ;  John  specifically  mentions  the  visits  to  Jerusalem, 
and  tells  of  His  ministry  in  Judea  with  some  detail.  The  first  three  Evangelists  are 
mere  historians  ;  they  deal  mainly  in  facts,  and  give  the  parables  and  the  popular 
discourses  of  Christ  concerning  the  kingdom  of  heaven.  The  fourth  not  only  claims 
to  be  an  eye-witness,  but  interprets,  speaking  with  authority  ;  the  discourses  of 
Christ  in  the  fourth  Gospel  relate  mostly  to  his  Person  and  his  relation  to  the  Father  ; 
they  are  more  metaphysical  and  theological,  as  they  were  addressed  mostly  to  the 
leaders  of  the  Jewish  hierarchy,  the  Pharisees.  The  other  three  proceed,  moreover, 
on  a  common  outline.  Hence  they  are  termed  the  Synoptic  Gospels,  their  authors 
the  Synoptists. 

The  fourth  Gospel  was  called  very  early,  the  spiritual  Gospel  (Kara  irvtvixo). 
Luther  says  it  is  '  the  one  true,  tender,  main  Gospel '  \  Ernesti  names  it,  '  the  heart 
of  Christ'  It  is  doubtless  the  sublimest  of  all  literary  compositions.  Needed  by  the 
Church  when  it  was  written  and  ever  since,  to  supplement  the  Synoptic  Gospels, 
there  is  no  evidence  that  the  Apostle  wrote  it  with  such  a  conscious  purpose.  Cer- 
tainly it  detracts  nothing  from  their  trustworthiness  or  value.     It  does  not  transcend 


II.     SPECIAL   INTRODUCTION   TO   THE   GOSPELS.  15 

them  in  their  estimate  of  the  Divine  character  of  Christ ;  nor  is  it  less  historical, 
though  more  profound.  All  were  needed,  all  are  alike  true,  alike  inspired.  '  And 
thus  the  fourth  Gospel  could  not  properly  compensate  either  of  the  other  three  with 
us,  though,  as  the  Gospel  of  the  full  idealization  of  the  real  life  of  Jesus  in  the  per- 
fect, personal  life  of  love,  it  must  evidently  stand  as  the  conclusion,  the  completion, 
and  the  crown  of  the  Gospel  books '  (Lange). 

We  learn  from  both  the  Acts  and  the  Epistles  that  from  the  very  first  the  story  of 
Jesus  Christ  was  told  by  the  Christian  preachers,  was  in  fact  the  substance  of  their 
message.  It  is  probable  that  this  story,  being  constantly  repeated  in  public  worship 
and  in  private  circles,  took  stereotyped  form,  the  more  readily,  on  account  of  the 
reverence  of  the  first  disciples  for  every  word  of  their  divine  Master.  This  oral 
tradition  was  not  subject  to  great  changes,  since  in  the  absence  of  books  the  memory 
was  more  accurate,  and  the  Jews  were  of  all  people  most  literally  exact  in  their  pres- 
ervation of  words  accounted  sacred.  There  is  no  objection  to  supposing  that  this 
oral  tradition  was  the  common  basis  of  the  Synoptic  Gospels.  No  doubt  written 
documents  in  certain  parts  of  our  Lord's  history  were  also  used  (see  Luke  i.  1-4). 
Scholars  have  puzzled  themselves  greatly  to  discover  the  various  component  parts 
of  the  Synoptic  Gospels  (see  §  9.  i),  but  generally  agree  in  assuming  the  existence 
of  this  oral  tradition.  The  mistake,  too  often  made,  is  in  supposing  that  such  oral 
tradition  comprised  all  that  was  historically  accurate,  that  what  each  added  is  of 
less  authority,  or  in  other  words,  that  this  oral  tradition,  could  we  discover  exactly 
what  it  was,  is  more  correct  and  authoritative  than  our  canonical  Gospels.  This 
we  cannot  admit.  The  analogy  of  a  written  Revelation  in  the  Old  Testament  is 
against  it ;  the  nature  of  the  case  does  not  favor  it ;  the  Gospels  themselves  afford 
no  grounds  for  it,  and  to  adopt  such  a  view  is  to  give  up  written  records,  incompara- 
ble in  their  simplicity  and  air  of  truthfulness,  and  to  seek  an  ignis  fatuus.  Whatever 
theory  be  adopted  as  to  the  origin  of  the  Synoptic  Gospels,  we  hold  to  their  truth- 
fulness in  their  integrity. 

§  8.    Harmony  and  Chronology. 

I.  Harmony.  The  four  Gospels  being  the  four  representatives  of  the  one  gospel, 
there  is  a  remarkable  agreement  in  substance,  while  the  greatest  independence  is  to 
be  noticed.  As  however  our  Lord's  life  on  earth  was  one,  attempts  have  been  made 
from  the  earliest  times  to  construct  a  harmony,  as  it  is  called,  /.  .?.,  to  present  all  the 
events  recorded  by  all  the  Evangelists  in  strict  chronological  order,  and  also  to 
make  one  fuller  account  by  using  all  the  details  mentioned  by  the  several  Evange- 
lists when  telling  of  the  same  event.  No  such  harmony  can  claim  to  be  infallibly 
correct.  Perhaps  the  efforts  of  harmonists  have  often  been  injudicious  ;  certainly 
some  of  the  theories  adopted  by  them  have  been  used  with  success  by  the  adversa- 
ries  of  our  religion. 

It  should  be  observed  that  no  one  of  the  Evangelists  pretends  to  give  a  full  history, 
hence  each  may  have  omitted  details  of  which  he  was  well  aware.  Further,  no  one 
of  them  wrote  all  that  was  true,  for  then  four  truthful  histories  could  not  exist.  It 
would  be  preposterous  to  assert  this.  These  two  facts  dispose  of  a  great  mass  of 
objections  raised  against  the  details  of  the  Gospels,  as  involving  discrepancies.  On 
the  other  hand  great  caution  must  be  exercised  in  assuming  that  similar  miracles, 
sayings,  and  events  are  the  same.  The  two  miracles  of  feeding  multitudes,  one  of 
five  thousand,  another  of  four,  would  certainly  have  been  regarded  as  identical, 
had  not  accounts  of  both  been  found  in  the  same  Gospels.     The  particularity  with 


l6  II.     SPECIAL    INTRODUCTION    TO    THE    GOSPELS. 

which  they  are  distinguished  is  well  adapted  to  enforce  the  caution  just  mentioned. 
Then  our  Lord  often  repeated  the  more  important  sayings  put  on  record. 

Real  discrepancies  cannot  with  fairness  be  said  to  exist.  Apparent  ones  there 
undoubtedly  are,  but  of  just  such  a  character  as  to  establish  the  independence  and 
truthfulness  of  the  witnesses.  Even  where  we  cannot  harmonize  details,  we  have  no 
right  to  say  that  any  contradiction  exists,  since  all  the  facts  are  not  known  to  us.  In 
every  case  we  may  assume,  from  the  general  truthfulness  of  all  four  Evangelists,  that 
their  accounts  would  harmonize  entirely,  had  we  all  the  facts  in  our  possession.  When 
we  say  the  accounts  cannot  be  harmonized,  we  simply  mean  that  we  do  not  know 
enough  to  construct  the  harmony.  What  other  details  would  enable  us  to  do  so,  we 
can  conjecture,  but  our  conjectures  are  of  no  authority.  In  presenting  theories  in 
regard  to  the  harmony,  we  submit  them  as  theories,  which  may  be  accepted  or  re- 
jected, as  the  reasons  urged  do  or  do  not  commend  themselves  to  the  judgment  of 
the  reader.  The  exact  statements  of  all  the  Evangelists  are  true,  our  attempts  to 
blend  them  may  be  false.  The  former  are  the  testimonies  of  truthful  witnesses,  the 
latter  the  summing  up  of  advocates. 

2.  Chronology.  Besides  the  questions  respecting  the  details  of  parallel  pas- 
sages, harmonists  usually  discuss  questions  of  dates  and  of  the  order  of  events,  or 
general  chronology  and  chronological  order. 

(i.)  General  Chronology.  The  points  to  be  fixed  are  the  dates  of  our  Lord's 
birth,  baptism,  and  death.  The  two  later  dates  are  involved  in  the  question.  How 
long  did  the  ministry  of  our  Lord  continue  ?  The  data  for  a  comparison  with  pro- 
fane history  are  not  sufficient  to  fix  the  dates  with  certainty,  and  the  Gospels  them- 
selves do  not  seem  to  aim  at  chronological  accuracy.  The  statements  respecting 
the  course  of  Abijah  (Luke  i.  5-8),  the  star  of  the  Magi  (Matt.  ii.  2-7),  the  enrol- 
ment under  Quirinius  (Luke  ii.  2),  and  the  death  of  Herod  (Matt.  ii.  19),  are  of 
value  in  discussing  the  date  of  the  birth  of  Jesus.  The  references  to  secular  rulers 
in  Luke  iii.  i,  give  a  clue  to  the  time  of  His  baptism,  while  the  details  respecting 
the  last  Passover,  in  all  the  Gospels,  are  used  to  fix  the  date  of  His  death.  The 
length  of  His  ministry  affects  the  order  as  well  as  the  chronology,  and  the  contro- 
versy turns  on  the  view  taken  of  John  v.  i.  If  the  feast  of  the  Jews  there  referred 
to,  was  the  Passover,  then  there  were  four  Passovers  during  our  Lord's  ministry  ; 
if  it  was  the  feast  of  Purim,  or  some  other  feast,  then  there  were  but  three  Pass- 
overs, i.  e.,  the  length  of  the  ministry  was  only  a  fraction  more  than  two  years,  and 
the  events  extended  over  two  years  by  the  other  theory  are  to  be  compressed  into 
one.     The  beginning  of  the  last  year  is  not  in  dispute. 

If  we  accept  a  three  years'  ministry,  we  would  place  the  date  of  the  birth  of  Jesus 
at  B.  c.  5,  year  of  Rome  749,  probably  in  December ;  that  of  His  baptism  in  a.  d. 
27,  year  of  Rome  780,  in  January;  that  of  His  death  on  April  7,  a.  d.  30,  year  of 
Rome,  783. 

If  the  ministry  were  briefer,  the  probable  dates  would  be  :  Birth,  b.  c.  4 ;  Baptism, 
early  in  a.  d.  28  ;  Crucifixion,  a.  d.  30.  See  Lange  on  John.  Other  opinions  are 
numerous.  The  date  of  the  birth  is  variously  fixed  from  (year  of  Rome)  747  to  754 
(the  common  era),  but  recent  commentators  do  not  advocate  a  later  point  than  750.* 

*  It  is  certain  from  Matt.  ii.  1-16,  that  Herod  was  still  living  when  Christ  was  born.  All  chronolo- 
gists  agree  in  fixing  the  date  of  his  death  at  (year  of  Rome)  750,  just  before  the  Passover,  that  is, 
four  years  before  our  Christian  era.  That  era  has  only  traditional  authority  and  value.  It  dates 
from  a  learned  monk,  Dionysius  Exiguus,  in  the  sixth  century,  who  erroneously  fixed  the  year  of  the 
incarnation  as  coincident  with  the  year  of  Rome  754.     It  is  evident  from  the  established  date  of  Her- 


II.     SPECIAL   INTRODUCTION    TO   THE   GOSPELS.  17 

The  date  of  the  crucifixion  is  also  variously  assigned  from  781  to  786,  but  the  great 
majority  of  modern  authors  agree  upon  783,  a.  d.  30. 

(2.)  Chro7iological order.  Undisputed  order.  — There  is  a  general  agreement  as  to 
the  order  up  to  the  first  Passover,  and  the  return  to  Galilee  through  Samaria  ;  also 
from  the  feeding  of  the  five  thousand  narrated  by  all  the  Evangelists  (Matt.  xiv.  13- 
21;  Mark  vi.  30-44;  Luke  ix,  10-17;  John  vi.  1-14).  The  disputed  order  is 
therefore  respecting  the  events  recorded  in  Matt.  iv.  13  to  xiv.  12  ;  Mark  i.  14  to 
vi.  29  ;  Luke  iv.  14  to  ix.  9  ;  John  iv.  i  to  v.  47.  Some  of  the  incidents  mentioned 
by  Luke  (xi.-xiii.)  are  also  in  dispute. 

The  theory  which  accepts  a  two  years'  ministry,  compresses  all  the  events  in  the 
passages  above  mentioned  into  one  year,  usually  regarding  the  feast  mentioned 
in  John  v.  i  as  that  of  Purim,  and  not  as  the  second  Passover,  agreeing  however 
in  general  with  the  order  advocated  by  Robinson  and  others.  Lange,  EUicott, 
and  many  others  uphold  this  view. 

The  best  known  theory  is  that  of  Robinson,  who  accepts  a  three  years'  ministry, 
placing  in  the  first  year,  in  addition  to  those  mentioned  by  John,  the  following 
events  :  The  opening  of  the  Galilean  ministry  (Matt.  iv.  17  ;  Mark  i.  14,  15  ;  Luke 
iv.  14,  15)  ;  the  rejection  at  Nazareth  and  the  removal  to  Capernaum  (Matt.  iv. 
13-16  ;  Luke  iv.  16-31);  the  call  of  the  four  fishermen  (Matt.  iv.  18-22  ;  Mark 
i.  16-20  ;  Luke  v.  i-ii)  ;  the  healing  of  a  demoniac  at  Capernaum  (Mark  i.  21-28  ; 
Luke  iv.  31-37)  ;  the  healing  of  Peter's  wife's  mother  (Matt.  viii.  14-17  ;  Mark  i. 
29-34;  Luke  iv.  38-41)  ;  the  first  circuit  throughout  Galilee  (Matt.  iv.  23-25  ;  Mark 
i.  35-39  ;  Luke  iv.  42-44)  ;  the  healing  of  a  leper  (Matt.  viii.  2-4  ;  Mark  i.  40-45  ; 
Luke  V.  12-16)  ;  the  healing  of  the  paralytic  (Matt.  ix.  2-8  ;  Mark  ii.  1-12  ;  Luke 
V.  17-26);  the  call  of  Matthew  (Matt.  ix.  9  ;  Mark  ii.  13,  14;  Luke  v.  27,  28). 
The  second  year  opens  with  John  v.  i ;  Matt.  xii.  i  ;  Mark  ii.  23  ;  Luke  vi.  i. 

There  is  still  a  third  view,  upheld  by  Lichtenstein  and  others,  and  fully  detailed 
by  Andrews.  Accepting  a  three  years'  ministry,  it  places  the  whole  of  the  Galilean 
ministry  after  the  second  Passover  (John  v.  i).  About  the  previous  year  the  Syn- 
optists  are  silent.  The  events  of  the  second  year  are  all  those  recorded  in  the 
passages  in  dispute.  The  order  is  much  simplified  by  this  theory.  It  avoids  the 
great  difficulty  which  has  been  felt  in  extending  the  Synoptic  accounts  over  three 
years,  and  also  the  difficulty  common  to  both  the  other  theories,  namely,  inserting 
so  important  a  visit  to  Jerusalem,  as  that  recorded  in  John  v.,  at  a  point  in  the 
Synoptic  narratives  where  there  is  nothing  to  indicate  such  a  visit. 

We  add  an  outline,  which  presents  the  salient  points  of  the  history,  according  to 
Robinson  and  Andrews. 

od's  death,  that  our  Lord's  birth  could  not  have  taken  place  later  than  the  beginning  of  the  winter 
of  A.  u.  750.  Chronologists  differ  as  to  the  year :  Bengel,  Wieseler,  Lange,  Greswell,  Ellicott,  An- 
drews, fix  it  at  750  (a.  u.)  ;  Petavius,  Ussher,  Browne,  749  ;  Kepler,  748  ;  Ideler,  Wurm,  Jarvis,  Al- 
ford,  and  the  French  Benedictines,  747  ;  Zumpt,  747  or  748,  i.  e.,  7  or  8  years  before  the  common 
era.  For  particulars,  see  Wieseler  {Chronology  of  the  Gospels),  Zumpt  {The  Year  of  Christ's  Birth), 
Andrews  {Life  of  our  Lord),  Robinson  {Harmony  of  the  Gospels),  and  Farrar  {Life  of  Christ).  The 
three  authors  last  named,  respectively  present,  in  popular  form,  the  three  theories  of  our  Lord's 
ministry-,  which  are  entitled  to  most  consideration. 


l8  II.    SPECIAL    INTRODUCTION    TO    THE    GOSPELS. 

OUTLINE   OF   THE   GOSPEL   HISTORY. 


Year  of 
Rome. 

A.  C. 

Matthew. 

Mark. 

Luke. 

John. 

I.    Introduction. 

_ 

_ 

i.  1-5. 

Genealogies 

i.  I- 1 7. 

- 

iii.  23-38. 

B.  C. 

Antecedent  Events 

i.  18-25. 

- 

i.  5-80. 

- 

749 

December 

II.    The  Birth  and  Childhood  of  Jesus     .     . 

ii.  1-23. 

- 

ii.  1-52. 

- 

780 

A.  D. 

III.    Our  Lord's  Introduction  to  His  Ministry. 

January 

From  the  appearance  of  the  Baptist  .... 

iii.  I, to 

i.  1-13. 

iii.  1-23. 

i.  6,  to 

To  the  wedding  at  Cana  of  Galilee    .... 

IV.  II. 

- 

- 

11.  12. 

780 

27 

IV.     First  Year  of  our  Lord's  Ministry. 
{According  to  Andrews,  narrated  by  John  only.) 

'. 

From  the  First  Passover '    .      . 

- 

- 

ii.  13,  to 

To  the  second  Passover 

- 

- 

- 

V.    I. 

781 

28 

V.     Second  Year  of  our  Lord's  Ministry 
{wholly  in  Galilee. ) 

- 

- 

V.  I, 

From  the  beginning  of  the  ministry  .... 

IV.  12, 
to 

i.  14, 
to 

IV.  14, 
to 

To  the  feeding  of  the  five  thousand  and       .     . 

xiv.  36. 

vi.  56. 

IX.  17. 

VI.  14. 

The  discourse  at  Capernaum 

~ 

~ 

vi.  71. 

780 

27 

IV.     First  Year  of  our  Lord's  Ministry. 
{According  to  Robinson.) 

From  the  first  Passover,  including  the  follow- 

- 

- 

ii-  13. 

ing  events,  narrated  by  the  Synoptists : 

The  beginning  of  the  Galilean  ministry  .      . 

iv.  17. 

i.  14, 

IV.  14. 

The  rejection  at  Nazareth  and  removal  to  Ca- 

pernaum ....          

iv.  13-16. 

iv.  16-31. 

The  call  of  the  four  fishermen 

iv.  iS-22. 

V.    I-II. 

The  healing  of  a  demoniac  at  Capernaum    .      . 

- 

to 

iv.  31-37- 

The  healing  of  Peter's  wife's  mother 

viii.  14-17. 

iv.  38-41. 

The  first  circuit  through  Galilee 

iv.  23-25. 

iv.  42-44. 

The  healing  of  a  leper 

viii.  2-4. 

V.  12-16. 

The  healing  of  the  paralytic 

ix.  2-8. 

v.  17-26. 

The  call  of  Matthew 

ix.  9. 

ii.  14. 

V.  27-2S. 

Followed  by  the  second  Passover. 

- 

- 

- 

V.   I. 

781 

28 

V.     Second  Year  of  our  Lord's  Ministry. 

From   the  second  Passover  and   the   Sabbath 

controversy  in  Galilee 

xii.  I, 
to 

ii.  23, 
to 

VI.  I, 

to 

V.    I. 

To  the  feeding  of  the   five   thousand  and 

xiv.  36. 

vi.  56. 

IX.  17. 

VI.  14. 

The  discourse  at  Capernaum,  including  .     .     . 

- 

- 

- 

VI.  71- 

The  events  narrated  by  Luke  in 

- 

- 

XI.  14, 
to 

- 

And  those  narrated  by  Matthew,  not  cited 

xiii-  9. 

under  IV. 

782 
783 


April  7, 
30 


VI.     Third  Year  of  our  Lord's  Ministry 
Until  the  arrival  at  Bethany     .... 
VII.     From  the  Arrival  at  Bethany 

To  the  Burial  of  Jesus    .... 
VIII.    Resurrection  and  Ascension       .     . 


XV.    I, 

vii.  I, 

to 

to 

XX.  34. 

X.  52- 

xxi.  1, 

xi.  I, 

to 

to 

xxvii.  66. 

XV.  47. 

xxviii. 

xvi. 

1 

IX.  IS, 

to 
xix.  28. 

xix.  29, 

to 
xxiii.  56. 

xxiv. 


vn.  I, 

to 
xi.  57- 

xii.  I, 

to 
xix-  42. 

XX.,  xxi. 


II.     SPECIAL   INTRODUCTION    TO    THE   GOSPELS.  I9 

§  9.   The  Synoptic  Gospels. 

Origin.  The  common  basis  of  the  Synoptic  Gospels  was  the  oral  teaching  of 
the  Apostles  and  eye-witnesses  of  the  events  of  our  Lord's  life  (see  §  7.  2.).  Mat- 
thew was  himself,  for  the  most  part,  an  eye-witness  ;  Luke  seems  to  have  had  access 
to  written  documents  on  certain  parts  of  the  life  of  Jesus  ;  Mark,  the  confidant  of 
Peter,  probably  gives  a  faithful  copy  of  the  Gospel  preached  by  that  Apostle,  and 
may  also  have  used  some  records  made  by  him  under  the  fresh  impression  of  the 
events  themselves.  We  are  not  prepared  to  admit  anything  more  in  regard  to  the 
probable  origin  of  the  Synoptic  Gospels.  Scholars  have  disputed  for  ages  which 
was  written  first,  and  what  influence  the  earlier  one  had  upon  the  others.  A  multi- 
tude of  theories  have  been  broached  as  to  the  component  parts  of  each.  If  by 
such  laborious  investigations  a  truer  history  might  be  obtained,  there  would  be 
some  practical  purpose  in  these  theories.  But  we  assume  that  the  canonical  Gos- 
pels are  true,  and  did  they  contain  superadded  matter,  the  conjectural  and  contra- 
dictory character  of  the  theories  which  assume  this  prove  the  impossibility  of  elim- 
inating it.  We  shall  not  be  surer  of  the  truth  by  leaving  simple  straightforward  rec- 
ords and  searching  for  the  lost  original  Gospel,  if  ever  such  an  one  existed. 

We  agree  with  Alford  and  others,  that  there  is  no  good  reason  from  the  internal 
structure  of  the  Synoptic  Gospels  to  believe,  but  every  reason  to  disbelieve,  that 
any  one  of  the  three  Evangelists  had  access  to  either  of  the  other  two  Gospels  in 
its  present  form ;  that  all  drew  from  the  same  tradition,  but  each  wrote  indepen- 
dently. This  is  the  most  natural  hypothesis,  and  we  shall  be  able  to  offer  evidence 
in  support  of  it  in  commenting  on  nearly  every  section  which  narrates  events  re- 
corded by  more  than  one  Evangelist.  The  independence  of  the  writers  appears 
from  the  fact,  that  no  one  narrative  gives  evidence  of  having  been  written  to  sup- 
plement another,  to  correct  another,  to  adapt  another  to  a  different  class  of  readers, 
or  of  having  borrowed  the  common  matter  from  the  others.  That  the  seeming 
independence  arises  from  alterations  made  to  give  an  appearance  of  originality  is 
absurd  :  the  character  of  the  writers  forbids  it,  and  the  character  of  the  writings 
no  less.  These  views  have  been  carefully  tested  in  the  preparation  of  this  Com- 
mentary, and  are  advanced  here  as  having  fully  stood  the  test. 

According  to  the  testimony  of  the  earliest  Christian  fathers,  Matthew  wrote  first, 
then  Luke,  and  Mark  third.  This  testimony  is  of  course  rejected  by  those  who 
hold  theories  respecting  the  origin  of  the  Synoptics  calling  for  another  order.  But 
even  if  we  leave  these  theories  out  of  the  discussion,  we  cannot  receive  this  testi- 
mony as  conclusive. 

If  any  Gospel  shows  internal  evidence  of  priority,  it  is  that  of  Mark.  If  it  were 
a  matter  of  importance  to  know  what  was  the  outline  of  the  so-called  traditional 
Gospel,  we  infer  that  it  coincided  in  chronological  order  and  salient  features  with 
the  briefest,  most  vivacious  synoptic  Gospel,  which  is  most  accurate  in  its  order, 
and  in  its  style  shows  most  marks  of  originality.  If,  however,  Matthew  wrote  in 
Hebrew,  the  priority  must  be  conceded  to  his  Gospel.  The  priority  of  Luke  is  in- 
ferred by  many  from  its  relation  to  the  book  of  Acts,  which  refers  to  it  as  a  former 
treatise.  The  latter  seems  to  have  been  published  about  the  time  when  its  narra- 
tive closes  (63).  It  is  asserted  that  neither  Matthew  nor  Mark  could  have  written 
before  this  time,  hence  Luke  wrote  first. 

It  appears  then  that  patristic  authority  favors  the  priority  of  Matthew,  internal 
■evidence  that  of  Mark,  and  the  inference  just  suggested  that  of  Luke.     In  other 


20  II.     SPECIAL   INTRODUCTION   TO   THE   GOSPELS. 

words  we  are  left  in  uncertainty  on  this  point,  which  loses  its  importance,  if  we  ac- 
cept the  theory  that  the  Synoptists  wrote  independently  of  each  other. 

§  I  o.    The  Gospel  according  to  Matthew. 

1.  That  this  Gospel  was  written  by  the  Apostle  Matthew,  there  is  no  reason  to 
doubt.  Seventeen  independent  witnesses  of  the  first  four  centuries  attest  its  genu- 
ineness. Until  the  discovery  of  the  Sinaitic  manuscript,  there  was  some  uncer- 
tainty in  regard  to  one  of  these  witnesses,  —  the  author  of  the  so-called  Epistle  of 
Barnabas.  That  MS.  contains  the  Greek  text  of  this  Epistle,  which  was  written 
as  early  as  a.  d.  iio  (possibly  before),  and  there  is  now  no  doubt,  that  at  that  date 
the  Gospel  was  known  as  that  according  to  Matthew,  since  it  is  cited  as  such. 
The  other  testimonies  of  the  second  century  are  those  of  Papias,  Justin  Martyr, 
Irenaeus,  Tatian,  Celsus  (the  heathen),  and  Tertullian.  The  evidence  is  more  pos- 
itive and  explicit  than  that  which  supports  any  non-Biblical  work  of  the  same  age. 

2.  Matthew  (or  Levi  ;  see  Mark  ii.  14 ;  Luke  v.  27,  29)  was  a  publican,  or 
taxgatherer,  called  by  our  Lord  from  the  tollbooth,  near  the  Sea  of  Galilee,  where 
he  was  performing  his  secular  duty.  The  name,  according  to  Dr.  Lange,  might 
be  interpreted  as  meaning  '  God's  free  man.'  Others  with  more  reason,  regard  it 
as  derived  from  the  same  word  as  Matthias  (Acts  i.  23,  26),  meaning  '  gift  of  God.' 
It  is  probable  that  this  name  was  adopted  as  his  new  Christian,  apostolic  name 
(comp.  Simon,  Peter ;  Saul,  Paul).  While  his  former  avocation  was  regarded  by 
the  Jews  with  contempt,  it  doubtless  gave  him  an  extensive  knowledge  of  human 
nature  and  accurate  business  habits,  which  tended  to  fit  him  for  his  great  work  as 
an  Evangelist.  Indeed,  it  has  been  supposed  that  the  topical  arrangement  of  his 
Gospel  is  largely  due  to  the  influence  of  his  previous  occupation.  The  New  Testa- 
ment is  silent  in  regard  to  his  special  labors.  Tradition  says  he  was  murdered  in 
Ethiopia,  while  at  prayer,  but  according  to  the  earlier  statement  of  Clement  of  Al- 
exandria, he  died  a  natural  death. 

3.  The  Gospel  was  probably  written  in  Palestine,  for  Jewish  Christians.  (On  the 
original  language,  see  below.)  It  presents  Christ  as  the  last  and  greatest  Prophet 
and  Lawgiver,  as  the  Fulfiller  of  the  Old  Testament,  as  the  Messiah  and  King  of 
the  true  people  of  Israel.  Its  arrangement  is  not  strictly  chronological,  but  topi- 
cal, since  it  groups  together  similar  works  and  sayings  of  Christ.  Though  a  simple 
narrative  in  its  form,  and  not  proposing  any  definite  design  on  the  part  of  the 
author,  it  is  in  fact  a  historical  proof  that  Jesus  of  Nazareth  is  the  Messiah.  The 
frequent  references  to  the  fulfilment  of  Old  Testament  prophecy  suggest  this  pur- 
pose. While  it  is  not  certain  that  it  was  the  first  in  time,  it  deserves  the  first  place 
in  the  New  Testament ;  for  it  forms  the  best  link  between  the  Old  and  New  Tes- 
taments, the  Law  and  the  Gospel.  It  occupies  the  same  position  in  the  Canon  of 
the  New  Testament,  as  the  Pentateuch  in  the  Old  Testament,  giving  us  in  the 
Sermon  on  the  Mount  a  counterpart  of  the  legislation  from  Mount  Sinai,  the  fun- 
damental law  of  the  Christian  Church.  Its  leading  object  may  be  found  in  the 
declaration  :  '  I  am  not  come  to  destroy,  but  to  fulfil'  (v.  17).  With  this  must  be 
closely  joined  the  solemn  words  of  ver.  20  :  '  Except  your  righteousness  shall  ex- 
ceed the  righteousness  of  the  Scribes  and  Pharisees,  ye  shall  in  no  case  enter  into 
the  kingdom  of  heaven.'  In  it  '  the  life  of  Jesus  is  presented  as  forming  part  of 
the  history  and  life  of  the  Jewish  nation ;  and  hence  as  the  fulfilment  of  the  hered- 

.  itary  blessing  of  Abraham.'     The  genealogy,  the  revelation  to  Joseph,  the  visit  of 
the  Magi,  peculiar  to  this  Gospel,  all  combine  to  make  this  impression  as  one 


II.     SPECIAL   INTRODUCTION  TO  THE  GOSPELS.  21 

begins  to  read,  which  is  deepened  by  the  Sermon  on  the  Mount,  the  parables  of  the 
kingdom  of  heaven,  the  discourse  against  the  Pharisees  (chap,  xxiii),  and  the  re- 
peated citations  from  the  Old  Testament  prophecies,  which  are  declared  to  be 
fulfilled  in  Christ. 

4.  In  what  latiguage  did  Matthew  first  write  his  Gospel  ?  The  two  views  are 
{a)  that  it  was  originally  composed  in  Hebrew,  i.  e.,  Syro-Chaldaic,  or  Western  Ara- 
maic, the  dialect  spoken  in  Palestine  by  the  Jewish  Christians  ;  {!))  that  it  was  writ- 
ten in  Greek,  as  we  now  possess  it. 

{a)  The  testimony  of  the  early  Church  unanimously  favors  the  first  view.  Those 
fathers  who  assert  that  Matthew  wrote  in  Hebrew,  also  assert  that  his  work  was 
translated  into  Greek,  and  unhesitatingly  employ  the  present  Greek  Gospel  as  a 
faithful  representative  of  the  Apostolic  production.  If  we  accept  a  Hebrew  origi- 
nal, then  we  must  also  conclude  that  when  the  necessity  for  a  Greek  version  be- 
came obvious,  Matthew  himself  made,  or  caused  to  be  made,  the  present  Greek 
■Gospel.  Of  this  there  is  no  positive  and  direct  proof,  but  it  accords  with  the  testi- 
mony of  the  fathers,  accounts  for  the  double  assignment  of  dates  which  we  find,  and 
also  for  the  universal  acceptance  of  our  Gospel.  It  cannot  be  supposed  that  the 
•Gospel,  which  is  known  to  have  existed  from  the  end  of  the  second  century  to  the 
beginning  of  the  fourth,  under  the  name  '  the  Gospel  according  to  the  Hebrews,' 
was  the  original  work  of  the  Apostle,  for  there  is  good  evidence  that  it  was  only 
a  corrupted  form  of  the  Gospel  of  Matthew,  and  as  such  rejected  and  lost,  while  our 
present  Gospel  was  preserved  as  the  genuine  Gospel.  The  idea  that  there  was  a 
briefer  original  Matthew,  to  which  additions  were  made,  is  an  ingenious  fiction 
without  historical  basis  and  against  internal  evidence. 

{6)  In  favor  of  a  Greek  original,  or  of  the  original  character  of  our  Gospel,  it  has 
been  urged,  not  only  that  the  testimony  of  the  fathers  is  insufficient,  unsatisfactory, 
and  at  times  confused,  but  that  the  evidence  from  the  Gospel  itself  is  abundantly 
conclusive  on  this  point.  The  theory  of  a  version  by  Matthew  himself  will  account 
for  the  early  citation  of  the  present  Greek  text,  but  not  so  readily  for  certain  facts 
in  the  Gospel  itself.  It  agrees  most  exactly  with  the  other  two  (Mark  and  Luke) 
in  the  discourses,  especially  those  of  our  Lord,  and  differs  from  them  most  in  the 
narrative  portions.  And  further,  where  citations  from  the  Old  Testament  occur 
in  the  discourses,  they  are  usually  from  the  Septuagint,  while  those  in  the  narrative 
appear  to  be  independent  translations  from  the  Hebrew.  It  is  argued :  '  A  mere 
translator  could  not  have  done  this.  But  an  independent  writer,  using  the  Greek 
tongue,  and  wishing  to  conform  his  narrative  to  the  oral  teaching  of  the  Apostles, " 
might  have  used  for  the  quotations  the  well-known  Greek  Old  Testament,  used  by 
his  colleagues  '  (Smith,  Bib.  Diet.,  art.  '  Matthew ').  This  of  course  involves  a  com- 
paratively late  date  for  the  Gospel.  It  is  objected,  that  this  habit  of  the  Synoptists, 
of  using  the  LXX.  in  reporting  the  discourses  of  our  Lord,  proves  too  much,  namely, 
that  our  Lord  himself  spoke  in  Greek,  using  the  very  words  of  the  LXX.  which 
they  agree  in  reporting.  This  difficulty  is  not  an  insuperable  one.  It  is  almost 
certain  that  our  Lord  spoke  in  Greek  with  foreigners,  such  as  Pontius  Pilate,  the 
Greeks  (mentioned  in  John  xii.),  the  Syro-Phenician  woman,  but  with  his  disciples 
and  the  Jewish  people,  in  the  Aramaic.  These  foreigners  probably  had  not  learned 
Hebrew,  and  no  interpreter  is  mentioned.  There  is  no  improbability  in  the  view 
that  our  Lord  occasionally  spoke  in  Greek,  since  that  language  was  extensively  used 
in  Galilee  of  the  Gentiles.  (See  Smith's  Bib.  Did.,  Am.  ed.,  art.  '  Language  of 
N.  T.,'  by  Professor  Hadley.)     The  whole  question  is  an  open  one,  and  it  is  to 


22  II.   SPECIAL   INTRODUCTION   TO   THE   GOSPELS. 

be  hoped  that  some  future  archaeological  discoveries  will  settle  it.  The  drift  of 
scholarly  opinion  is  toward  the  acceptance  of  a  Greek  original.  In  any  case  there 
is  no  reason  for  doubting  the  genuineness  of  the  canonical  Gospel. 

5,  As  regards  the  time  when  it  was  written,  there  is  great  uncertainty.  Evidently 
Jerusalem  had  not  been  destroyed,  and  just  as  evidently  some  time  had  elapsed 
since  the  events  it  records  had  occurred  (chaps,  xxvii.  7,  8;  xxviii.  15).  Some  of 
the  ancients  give  the  eighth  year  after  the  Ascension  as  the  date,  others  the  fif- 
teenth ;  but  Irenaeus  asserts  that  it  was  written '  when  Peter  and  Paul  were  preaching 
at  Rome  '  (after  61).  If  there  was  an  original  Hebrew  Gospel,  the  earlier  date 
belongs  to  it,  but  we  would  place  our  present  Gospel  between  60  and  66,  a  period 
during  which  both  Mark  and  Luke  probably  wrote  their  Gospels. 

§  II.  The  Gospel  according  to  Mark. 

1.  The  second  Gospel  was  written'by  Mark,  or  John  Mark,  as  he  is  also  called 
(Acts  xii.  12,  25  ;  xv.  37).  Its  genuineness,  attested  by  explicit  testimony,  has  been 
little  disputed ;  while  its  brevity  and  freshness  have  led  to  the  opinion  that  it  was 
the  primitive  Gospel  (see  §  7,  9).  The  theory  that  it  once  existed  in  briefer  form 
and  was  enlarged  to  its  present  size  by  additions  from  various  sources,  is  unsup- 
ported by  evidence.     (On  the  conclusion,  see  chap.  xvi.  9.) 

2.  Mark,  or  John  Mark,  was  a  Jew,  probably  a  native  of  Jerusalem,  where  his 
mother  Mary  resided  (Acts  xii.  12).  She  was  a  person  of  some  repute  among  the 
early  Christians,  as  Peter,  when  released  from  prison,  naturally  went  to  her  house. 
Mark  was  probably  converted  by  that  Apostle  (i  Pet.  v.  13),  and  the  minute  account 
of  the  young  man  who  followed  Jesus  on  the  night  of  the  betrayal  (Mark  xiv.  51, 
52)  together  with  the  omission  of  the  name,  points  to  the  Evangelist  as  the  person 
concerned.  Going  with  Paul  and  Barnabas  (his  '  cousin,'  Col.  iv.  10),  as  their  min- 
ister (Acts  xii.  25),  on  their  first  missionary  journey,  he  left  them  at  Perga  (xiii.  13), 
and  in  consequence  became  the  occasion  of  '  sharp  contention '  between  them  (xv. 
36-40).  Afterwards  in  Rome  he  appears  as  a  companion  of  Paul  (Col.  iv.  10; 
Philem.  24).  He  was  with  Peter  when  that  Apostle  wrote  his  first  Epistle  (i  Pet. 
V.  13),  but  was  at  Ephesus  with  Timothy  at  a  date  probably  later  (2  Tim.  iv.  11). 

Trustworthy  details  respecting  his  after  life  are  wanting,  but  ancient  writers  agree 
in  speaking  of  him  as  the  '  interpreter '  of  Peter.  This  may  mean  that  he  trans- 
lated for  the  Apostle,  but  more  probably  that  he  wrote  his  Gospel  in  close  conform 
ity  to  Peter's  preaching. 

3.  This  close  relation  to  Peter  is  confirmed  by  the  Gospel  itself.  Many  events 
are  recorded  as  if  from  the  lips  of  an  eye-witness.  Some  suggest,  that  the  Gospel 
is  based  upon  a  diary  of  Peter,  sketching  his  fresh  impression  of  events  as  they 
occurred.  The  style  shows  the  influence  of  that  Apostle.  Peter's  address  to 
Cornelius  (Acts  x.)  has  been  called  the  Gospel  of  Mark  in  a  nutshell.  A  compar- 
ison of  the  accounts  in  Matt.  xvi.  13-23  and  Mark  viii.  27-33,  indicates  that  Peter 
himself  (or  an  enemy  of  his,  which  is  impossible)  occasioned  the  omission  of  the 
praise  ('Thou  art  Peter,'  etc.),  and  yet  the  insertion  of  the  rebuke  ('Get  thee  be- 
hind me,  Satan,'  etc.).  Mark  alone  mentions  the  two  cock-crowings  (chap.  xiv.  72), 
thus  increasing  the  guilt  of  Peter's  denial.  Even  if  not  submitted  to  the  Apostle 
for  approval  (as  Eusebius  asserts  on  the  authority  of  Clement  of  Alexandria),  the 
faithfulness  of  the  history  may  well  be  accepted. 

4.  The  Gospel  begins  with  the  baptism  of  John,  gives  few  discourses,  dealing 
mainly  with  facts  arranged  in  chronological  order  (see  p.  18),  narrating  these  in 
brief,  rapid  sketches  with  graphic  power.    No  subjective  sentiments  or  reflections  are 


II.    SPECIAL    INTRODUCTION    TO    THE    GOSPELS.  23 

interwoven  (see,  however,  chap.  vii.  19).  Peculiar  to  this  Evangelist  are  the  re- 
peated use  of  '  straightway,'  and  of  the  present  tense  in  narratives,  the  prominence 
given  to  Christ's  power  over  evil  spirits,  such  touches  and  incidents  as  the  follow- 
ing :  that  Jesus  was  '  in  the  hinder  part  of  the  ship,  asleep  on  the  boat  cushion  '  (iv. 
38) ;  that  '  he  looked  round  about  on  them  7C'ith  anger '  (iii.  5)  ;  beholding  the  rich 
young  man  'he  loved  him  '  (x.  21) ;  the  vivid  details  of  the  escape 'of  the  'young 
man,'  probably  himself  (xiv.  51,  52).  A  few  miracles  and  one  parable  also  are 
found  only  here.  These  peculiarities  serve  to  show  both  independence  of  the  other 
Evangelists  and  the  close  relation  to  some  eye-witness. 

5.  Although  written  in  Greek,  the  Gospel  was  designed  for  Roman  readers, 
and  is  especially  adapted  to  their  mind,  so  easily  impressed  by  exhibitions  of  energy 
and  power.  It  exhibits  Christ  as  the  spiritual  conqueror  and  wonder-worker,  the 
Lion  of  the  tribe  of  Judah,  filling  the  people  with  amazement  and  fear.  Mark  in- 
troduces several  Latin  terms  ;  he  even  substitutes  Roman  money  for  Greek  (xii. 
42),  which  Luke  does  not,  and  notices  that  Simon  of  Cyrene  was  'the  father  of 
Alexander  and  Rufus  '  (xv.  21),  who  were  probably  Christians  in  Rome  (Rom.  xvi. 
13).  It  is  therefore  most  likely  that  the  Gospel  was  written  in  that  city,  before  the 
destruction  of  Jerusalem,  whether  before  or  after  the  Gospel  of  Luke,  is  uncertain 
(see  §  9). 

6.  Mark  may  be  said  to  form  the  connecting  link  between  Matthew  and  Luke, 
Peter  and  Paul,  the  Jewish  and  the  Gentile  Christianity.  But  his  Gospel  is  inde- 
pendent of  the  other  two.  Its  similarity  to  Matthew  has  not  only  led  the  mass  of 
readers  to  undervalue  it,  but  exposed  it  to  numerous  slight  alterations  on  the  part 
of  the  early  copyists.  Precisely  where  Mark's  peculiarities  were  most  apparent, 
these  attempts  to  produce  literal  correspondence  with  Matthew  have  been  most  fre- 
quent. Modern  textual  criticism  has  achieved  here  a  proportionately  greater  work 
of  restoration.  For  abundant  proof  that  this  Gospel  is  not  an  abridgment  of  that 
of  Matthew,  see  the  commentary  throughout. 

§12.   The  Gospel  accordifig  to  Luke. 

1.  Common  consent  and  internal  evidence  sustain  the  view  that  the  author  of 
the  third  Gospel  was  Luke,  mentioned  in  Col.  iv.  14;  2  Tim.  iv.  11  ;  Philem.  24. 
The  only  question  has  been  whether  we  possess  the  book  in  its  original  form. 
Marcion,  a  Gnostic  heretic,  who  flourished  in  the  second  century,  used  a  Gospel, 
which,  while  agreeing  in  general  with  this,  omitted  chaps,  i.,  ii.,  and  connected  iii.  i, 
immediately  with  iv.  31.  After  renewed  and  exhaustive  discussion  in  modern 
times,  it  may  be  considered  settled,  that  Marcion,  as  the  early  Fathers  assert,  muti- 
lated the  Gospel  of  Luke  to  suit  his  dualistic  views  of  the  antagonism  between  the 
Old  and  New  Testaments.  Objections  have  been  made  to  chaps,  i.  and  ii.  on  doc- 
trinal grounds ;  but  the  same  objections  could  be  made  against  passages  in  the 
other  Gospels,  which  are  undoubtedly  genuine. 

2.  The  name  Luke,  Greek  Lucas,  is  probably  an  abbreviation  of  Lucanus,  pos- 
sibly of  Lucilius,  but  not  of  'Lucius  '  (Acts  xiii.  i  ;  Rom. xvi.  21).  The  Evangelist 
was  not  a  Jew,  as  is  evident  from  Col.  iv.  14,  where  'the  beloved  physician'  is  dis- 
tinguished from  'those  of  the  circumcision.'  The  opinion  that  he  was  a  native  of 
Antioch  (Eusebius)  may  have  arisen  from  confounding  him  with  'Lucius'  (Acts  xiii. 
i).  That  he. was  one  of  the  Seventy  or  of  the  two  who  were  walking  to  Emmaus,  is 
unlikely,  as  he  was  not  himself  an  '  eye-witness  '  (chap.  i.  2)  of  the  Gospel  facts. 
A  physician  according  to  the  New  Testament,  a  painter  also,  according  to  tradition. 


24  n.   SPECIAL   INTRODUCTION   TO   THE   GOSPELS. 

he  comes  into  historical  prominence  as  the  companion  of  Paul  in  his  later  journeys, 
though  his  presence  is  modestly  indicated  in  his  own  narrative  only  by  the  change 
to  the  first  person  plural.  Joining  the  Apostle  at  Troas  (Acts  xvi.  lo),  he  accom- 
panied him  to  Philippi  on  his  second  journey  ;  rejoining  him  some  years  later  at  the 
same  place  (xx.  5),  he  remained  with  Paul  until  the  close  of  the  New  Testament 
history. 

Of  his  subsequent  life  little  is  known.  '  It  is,  as  perhaps  the  Evangelist  wishes 
it  to  be  ;  we  only  know  him  whilst  he  stands  by  the  side  of  his  beloved  Paul ;  when 
the  master  departs,  the  history  of  the  follower  becomes  confusion  and  fable '(Arch- 
bishop Thomson). 

3.  The  Gospel  of  Luke  was  written,  primarily,  for  the  use  of  one  '  Theophilus  ' 
(chap.  i.  3).  Some  have  supposed  that  the  name,  which  means  'Lover  of  God,'  is 
applicable  to  any  Christian  reader.  But  it  is  better  to  refer  it  to  a  person.  The 
minute  description  of  places  in  Palestine,  indicates  that  he  was  not  an  inhabitant 
of  that  country,  while  the  mention  of  small  places  in  Italy  as  familiarly  known 
(Acts  xxvii.  8-16)  makes  it  probable  that  his  home  was  at  Rome,  a  view  confirmed 
by  the  abrupt  conclusion  of  Acts.  In  any  case  he  was  a  Gentile.  The  Gospel  was 
designed  mainly  for  Gentile  Christians,  and  is  Pauline  in  its  type,  representing  the 
Gospel  in  its  universal  import  for  all  nations  and  classes  of  men,  in  opposition  to 
Jewish  exclusiveness.  This  agreement  with  Paul  is  but  natural  from  his  close 
personal  intimacy,  but  there  is  no  evidence  that  Paul  dictated  it,  and  that  it  was  re- 
ferred to  by  the  Apostle  as  his  Gospel  (2  Tim.  ii.  8  ;  '  my  gospel ' ).  The  preface 
indicates  nothing  of  this,  nor  does  the  style.  The  verbal  resemblances,  especially 
in  the  account  of  the  words  of  institution  of  the  Lord's  Supper  (comp.  Luke  xxii. 
ig,  20  with  I  Cor.  xi.  23-25),  are  such  as  would  result  from  companionship  with 
Paul,  but  there  is  nothing  here  (or  in  the  writings  of  Paul  himself)  to  sustain  the 
view  that  it  was  written  in  the  interest  of  a  distinctively  Pauline  party  in  the  early 
Church.     That  whole  (Tubingen)  theory  is  now  exploded. 

4.  The  peculiarities  of  the  third  Gospel  are  marked.  The  style  closely  resembles 
that  of  the  Acts,  but  has  a  larger  number  of  Hebraisms,  especially  in  the  first  two 
chapters,  which  indicate  the  use  of  Hebrew  documents  by  the  Evangelist  Where  he 
describes  scenes  he  had  witnessed,  the  style  is  far  more  pure.  A  large  number  of  words 
are  peculiar  to  Luke,  and  to  him  we  are  indebted  for  nearly  all  the  chronological 
notices  which  link  the  Gospel  facts  with  ancient  history  in  general.  The  narrative 
is  more  complete  than  the  others,  and  yet  the  order  is  not  strictly  chronological.  He 
presents  himself  more  as  an  author  than  the  other  three,  yet  never  names  himself. 
That  he  was  an  educated  physician  appears  both  from  his  style  in  general  and  his 
mode  of  describing  diseases.  He,  more  than  the  other  Evangelists,  presents  Christ 
as  the  *  Physician,'  recording  details  which  'give  greater  prominence  to  the  genuine 
humanity  of  his  person  and  the  healing  nature  of  his  redeeming  work.'  The  same 
is  true  of  the  incidents  peculiar  to  this  Gospel  :  the  account  of  the  Nativity,  the 
presentation  in  the  temple ;  the  miraculous  draught  of  fishes  ;  the  sending  out  of 
the  Seventy  ;  the  parables  of  the  Good  Samaritan,  the  barren  fig  tree,  the  lost  sheep, 
the  prodigal  son,  the  unjust  steward,  Dives  and  Lazarus,  the  importunate  widow, 
the  Pharisee  and  the  Publican,  the  ten  pounds,  and  the  visit  to  Zacchaeus,  with  many 
details  respecting  the  closing  scenes.  '  In  studying  it,  we  are  more  attracted  by  the 
loveliness  than  even  by  the  dignity  of  the  Lord ;  and  the  Holy  One,  born  of  Mary, 
appears  before  our  eyes  as  \}s\^  fairest  of  the  children  of  men.' 

5.  This  Gospel  also  was  written  before  the  destruction  of  Jerusalem,  to  which 


II.    SPECIAL    INTRODUCTION    TO    THE    GOSPELS.  25 

there  is  no  allusion  except  in  our  Lord's  prophecy.  Had  such  a  prophecy  been  fab- 
ricated, the  details  would  have  been  fuller.  As  the  Gospel  was  written  before  Acts 
(Acts  i.  i),  it  is  highly  probable  that  the  former  was  written  at  Csesarea,  in  Pales- 
tine, during  Paul's  imprisonment  there  (a.  d.  58-60),  the  latter  at  Rome,  before  the 
close  of  Paul's  first  imprisonment  there  (a.  d.  61-63).  Some  date  the  Gospel  even 
earlier,  the  place  of  composition  being  determined  in  accordance  with  the  date  as- 
signed. It  may  have  been  written  earlier  than  the  Greek  Gospel  of  Matthew,  but 
on  the  well-sustained  view  of  the  independence  of  the  Synoptical  Gospels,  the 
question  loses  its  importance.  The  nearer  the  dates  of  writing,  the  less  the  proba- 
bility that  this  was  compiled  from  the  other  two.  That  the  Gospels  of  Matthew 
and  Mark  are  referred  to  in  chap.  i.  i,  is  very  improbable  (see  commentary). 

§  13.  The  Gospel  according  to  JoJm} 

1.  The  author  of  the  fourth  Gospel  was  the  Apostle  John.  The  last  written,  it 
was  written  by  the  last  of  the  Twelve,  the  disciple  whom  Jesus  loved,  who  leaned  on 
his  breast  at  the  last  supper,  who  stood  at  the  cross  and  at  the  open  tomb,  and  who 
witnessed  the  greatest  facts  which  ever  occurred  or  ever  will  occur  in  the  history  of 
mankind.  After  protracted  controversy  the  conviction  is  more  firmly  grounded,  that 
no  one  but  the  Apostle  John  could  have  written  it.  (The  genuineness  of  chap.  viii. 
i-ii  will  be  discussed  in  that  place.)  The  external  and  internal  evidence  are  both 
very  strong.  The  testimony  of  antiquity,  heretical  as  well  as  orthodox,  is  unanimous 
and  goes  back  to  the  pupils  of  John.  The  Gospel  claims  John  as  its  author,  and 
the  modest  references  to  himself  combine  with  the  characteristics  peculiar  to  an 
eye-witness  to  support  the  claim.  The  familiarity  with  Jewish  nature  and  with  lo- 
calities in  Palestine  furnish  incidental  corroboration,  while  the  solemn  and  explicit 
testimony  of  chap.  xix.  35,  and  the  sublime  character  of  chaps,  xiv.-xvii.,  far  out- 
weigh the  objections  drawn  from  seeming  discrepancies  of  a  minor  nature.  There 
is  no  doctrinal  difference  between  this  and  the  Synoptic  Gospels.  The  longer  dis- 
courses form  no  objection,  since  it  was  to  be  expected  that  John  would  narrate 
these  ;  some,  because  they  were  spoken  in  privacy,  and  John  heard  them  ;  others, 
because  they  contained  severe  language  against  the  Jews,  which  would  be  appro- 
priately reported  in  the  latter  part  of  John's  life.  If  he  did  not  write  it,  it  is  a 
forgery — and  this  alternative  is  both  a  literary  impossibility  and  a  moral  mon- 
strosity. If  a  forger  can  write  such  a  book,  then  Beelzebub  has  for  these  eighteen 
centuries  cast  out  devils.  The  opponents  substitute  an  unnatural  and  an  immoral 
miracle  for  a  rational  and  moral  one. 

2.  The  fourth  Gospel  stands  by  itself.  Its  relation  to  the  other  three  has  been 
much  discussed.  The  truth  lies  midway  between  two  opposing  theories  ;  it  was 
neither  designed  as  a  supplement  to  the  Synoptists,  nor  written  without  any  reference 
to  them.  A  supplement  would  not  contain  so  many  things  in  common  with  the 
other  Gospels ;  had  John  been  unaware  of  the  existence  of  the  other  accounts  he 
would  scarcely  have  omitted  such  important  events  as  the  transfiguration.  In  any 
case  his  independence  and  inspiration  are  to  be  insisted  upon.  The  character  of 
the  Gospel  is  a  sufficient  proof  of  both.  This  is  the  Gospel  of  life,  light,  and  love, 
the  Gospel  of  holy  peace  and  union.  It  reveals  the  inmost  secrets  of  the  divine 
human  person  of  our  Lord  and  of  his  redeeming  love.  No  human  composition  can 
compare  with  it  It  has  ever  exerted  and  will  ever  exert  an  irresistible  attraction 
upon  the  strongest  minds  and  purest  hearts,  and  '  draw  all  men  '  to  Christ.     It  de- 

1  For  a  special  introduction  to  John,  see  commentary  on  that  Gospel. 


26  II.   SPECIAL   INTRODUCTION   TO   THE   GOSPELS. 

picts  mainly  the  labors  of  Jesus  in  Judea  among  the  Pharisees  and  scribes,  while 
the  Synoptists  present  chiefly  his  labors  in  Galilee  among  the  common  people. 
Omitting  most  of  the  miracles,  he  records  the  greatest,  two  of  them  (at  the  wed- 
ding in  Cana  and  the  raising  of  Lazarus)  not  mentioned  by  the  others.  He  pre- 
serves for  us  the  most  profound  discourses  of  our  Lord,  on  his  relation  to  the 
Father,  to  his  disciples,  and  to  the"  world.  He  is  silent  about  the  outward  Church 
and  the  visible  sacraments,  but  unfolds  the  idea  of  the  vital  union  of  believers  with 
Christ  and  of  the  communion  of  saints.  Instead  of  the  institution  of  baptism  he 
gives  the  discourse  with  Nicodemus  on  regeneration  of  water  and  of  the  Spirit ; 
and  instead  of  an  account  of  the  institution  of  the  Lord's  Supper,  we  have  the  mys- 
terious discourse  on  the  eating  of  the  flesh  and  the  drinking  of  the  blood  of  the 
Son  of  Man  by  faith.  He  sets  forth  the  incarnate  divinity,  the  Synoptists  the  di- 
vine humanity  of  the  God-man.  He  begins  with  the  eternal  Son  of  God  ;  Matthew 
and  Luke  with  the  birth  from  the  Virgin  Mary  ;  Mark  with  the  public  preaching  of 
Christ.  But  the  Christ  of  John  is  as  truly  human  in  all  things,  as  the  Synoptic 
Christ,  and  the  latter  as  truly  divine  as  the  former. 

3.  The  Gospel  was  probably  written  at  Ephesus  towards  the  close  of  the  first 
century,  at  least  early  testimony  leads  to  this  view.  Later  anonymous  writers  state 
that  it  was  written  in  Patmos.  Internal  evidence  points,  though  not  conclusively 
of  itself,  to  a  later  date  than  the  destruction  of  Jerusalem.  We  have  no  positive 
evidence  as  to  whether  John  wrote  it  before  or  after  his  general  Epistles  and  the 
Apocalypse.  The  probabilities  are  that  it  was  written  first,  since  the  other  writings 
indicate  a  more  advanced  stage  in  the  development  of  error  within  the  Church,  and 
the  Apocalypse,  the  book  of  the  future,  appropriately  closes  the  canon  of  the  New 
Testament. 


THE  GOSPEL   ACCORDING   TO 

MATTHEW. 


T 


Chapter  I.     1-17. 

The  Genealogy  of  yesus  the  Messiah. 

HE  book  of  the  "generation  of  Jesus  Christ,  *  the  son  of  aLuKBiiias- 
David,  '^  the  son  of  Abraham.  j,  chkp.  xia. 

42-45- 

Abraham  begat  Isaac  ;  12-16"' 

And  Isaac  begat  Jacob  ;  n.' 

Jxxxix*  ^s» 

And  Jacob  begat  Judas  and  his  brethren  ;  36. 

And  ^  Judas  ^  begat  Phares  and  Zara  ^  of  Thamar  ;  ^  Luke  i.  32, 

And  Phares  ^  begat  Esrom  ;  *  John  yii.  4a 

°  '  Acts  II.  30. 

And  Esrom  ^  begat  Aram  ;  ^  ?°"i-  i-.  3- 

'^  c  Gen.  xii.  3. 

And  Aram  ^  begat  Aminadab  ;  ^  ^'j-  .^?-  ^ 

c>  '  Gal.  111.  16. 

And  Aminadab  ^  begat  Naasson  ;  ^  ''  ^"so^'"'''"' 

And  Naasson  ^  begat  Salmon  ;  ivTI^^f."* 

I  Chron.  ii. 
1-15. 


And  Salmon  begat  Booz^  of*  Rachab  ;* 

And  Booz^  begat  Obed  of -^  Ruth  ;  '  J°sh-  "-.vi 

'-'                                  '  22-25. 

And  Obed  begat  Jesse  ;  /Ruthii.-iv. 


6  And  Jesse  begat  David  the  king  ; 

And  ^  David  the  king  '^^  begat  Solomon,  of  her  that  had  been  the  ^  \  ^^-  *"• 
ivife  of  Urias  ;  ^^  ^  •  ^Y  "^ '° 

-'  '  - 14  (on  vera. 

7  And  ''  Solomon  begat  Roboam  ;  ^^  '■"^" 
And  Roboam  begat  Abia  ;  ^^ 

And  Abia  ^^  begat  Asa  ;  i* 

8  And  Asa  ^*  begat  Josaphat  ;  ^^ 
And  Josaphat  ^^  begat  Joram  ; 
And  Joram  begat  Ozias  ;  ^^ 

9  And  Ozias  ^^  begat  Joatham  ;  ^' 
And  Joatham  ^"^  begat  Achaz  ;  ^^ 
And  Achaz  ^^  begat  Ezekias  ;  ^^ 

1  Judah  2  pharez  and  Zarah  ^  Tamar        ^  Hezron  (Greek  Esrom) 

6  Ram  6  Amminadab  '^  Nahshon  8  goaz  ^  Rahab 

10  //z^  (J^j'^  authorities  omit  the  king  ^^  of  the  zvife  of  Uriah 

"  Rehoboam  i3  Abijah  "  G^r^^/5  Asaph  ^^  Jehoshaphat 

"  Uzziah  "  Jotham  "  Ahaz  i9  Hezekiah 


TO   MATTHEW.      [Chap.  I.  1-17, 


28  THE   GOSPEL   ACCORDING 

10  And  Ezekias  ^^  begit  Manasses  ;  ^^ 
And  Manasses  ^  begat  Amon  ;  ^i 
And  Amon  ^^  begat  Josias  ;  ^^ 

11  And  Josias  2'^  begat  *  JechoniaS'^  and  his  brethren,  about  the  »  Esther  iL  6. 

•      1  OA  -r>    1       1  J^"^"  ^^^'  * 

time  they  were  carried  away  ^  to  Babylon  :  .  xxvii.  20. 

12  And  after  they  were  brought  ^  to  Babylon,  Jechonias^s  begat 

Salathiel ;  ^ 
And  Salathiel  ^^  begat  Zorobabel ;  ^ 

13  And  Zorobabel  ^6  begat  Abiud  ; 
And  Abiud  begat  Eliakim  , 
And  Eliakim  begat  Azor  ; 

14  And  Azor  begat  Sadoc  ; 
And  Sadoc  begat  Achim  ; 
And  Achim  begat  Eliud  ; 

15  And  Eliud  begat  Eleazar  ; 
And  Eleazar  begat  Matthan  ; 
And  Matthan  begat  Jacob  ; 

16  And  Jacob  begat*  Joseph  the  husband  of  Mary,  of  whom  was  ^vers.  is,  i» 
born '  Jesus,  who  is  called  *"  Christ. 


/  vers.  21,  as- 
Luke  i.  31. 
ii.  21. 

17       So  all  the  generations  from  Abraham  to^  David  are  fourteen  '"^^^^■^^'^^ 

9Q       Ps.  ii.  2. 
'"'      Dan.  ix.  25, 
26. 

Babylon   are  ^^  fourteen  generations  ;    and   from    the  carrying 


generations  ;  and  from  David  until  ^"^  the  carrying  away  into 
away  into  ^^  Babylon  unto  Christ  are  ^  fourteen  generations. 


*"  Manasseh  ^i  Qreek  Amos  ^^  josiah 

24  at  the  time  of  the  removal  —  after  the  removal 
2s  Zerubbabel  ^7  u^to  '^'^  removal  to 


^  Jechoniah 
26  Shealtiel 
29  omit  are 


Contents.  The  genealogy  of  Christ.  Two 
lists  of  the  human  ancestors  of  Christ  are  given 
in  the  New  Testament :  Matthew,  writing  for 
Jewish  Christians,  begins  with  Abraham  ;  Luke 
(iii.  23-38),  writing  for  Gentile  Christians,  goes 
back  to  Adam  the  father  of  all  men  (for  other 
points  of  difference,  see  on  ver.  16).  According 
to  his  human  nature,  Christ  was  the  descendant 
of  Abraham,  David,  and  Mary  ;  according  to  his 
divine  nature  He  was  the  eternal  and  only-begot- 
ten Son  of  God,  begotten  from  the  essence  of  the 
Father.  John  (i.  1-18)  begins  his  Gospel  by 
setting  forth  his  divine  genealogy.  In  Him,  the 
God-man,  all  the  ascending  aspirations  of  human 
nature  towards  God,  and  all  the  descending  rev- 
elations of  God  to  man  meet  in  perfect  harmony. 
Matthew  begins  at  Abraham  :  i.  to  prove  to  Jew- 
ish Christians  that  Jesus  of  Nazareth  was  the 
promised  Messiah  ;  2.  to  show  the  connection 
between  the  Old  and  New  Testaments  through 
a  succession  of  living  persofis  ending  in  Jesus 
Christ,  who  is  the  subject  of  the  Gospel  and  the 
object  of  the  faith  it  requires. 

Christ  is  the  fulfilment  of  all  the  types  and 
prophecies  of  the  Old  Testament,  the  heir  of  all 
its  blessings  and  promises,  the  dividing  line  and 
connecting  link  of  ages,  the  end  of  the  old  and 
the  beginning  of  the  new  history  of  "mankind.    In 


the  long  list  of  his  human  ancestors,  we  have  a 
cloud  of  witnesses,  a  compend  of  the  history  of 
preparation  for  the  coming  of  Christ  down  to  the 
Virgin  Mary,  in  whom  culminated  the  longing 
and  hope  of  Israel  for  redemption.  It  is  a  histoiy 
of  divine  promises  and  their  fulfilment,  of  human 
faith  and  hope  for  the  '  desire  of  all  nations.'  In 
the  list  are  named  illustrious  heroes  of  faith, 
but  also  obscure  persons,  written  in  the  secret 
boolc  of  God,  as  well  as  gross  sinners  redeemed 
by  grace,  which  reaches  the  lowest  depths  as  well 
as  the  most  e.xalted  heights  of  society.  Mat- 
thew's table  is  divided  into  three  parts,  corres- 
ponding to  three  jjeriods  of  Jewish  preparation 
for  the  coming  of  Christ  (see  on  ver.  17). 

Ver.  I.  The  book  of  the  generation  (or,  birth, 
the  same  word  in  Greek  as  in  ver.  18).  Literally, 
'book  of  birth,  birihbook,'  /.  e.,  pedigree,  gene- 
alogy. The  title  of  the  genealogical  table,  vers. 
1-17,  not  of  the  whole  Gospel,  nor  of  the  first 
two  chapters,  nor  of  chap.  i.  Possibly  the  title 
of  an  original  (Hebrew)  document,  used  by  the 
Evangelist.  —  Jesus  Christ.  This  combination  is 
the  Gospel  in  a  nutshell,  a  declaration  that  Jesus 
is  the  Christ,  the  promised  Messiah,  the  great 
truth,  which  the  following  narrative  is  to  estab- 
lish.—  Jesus.  The  human  name  (ver.  21)  =  the 
Hebrew  Joshua  (comp.  Heb.  iv.  8)  =  the  Lord  is 


Chap.  I.  1-17.]      THE   GOSPEL   ACCORDING   TO    MATTHEW. 


29 


Helper,  Saviour  (Ex.  xxiv.  13;  Num.  xiii.  16; 
Neh.  vii.  7).  —  Christ  =  The  Messiah,  the  An- 
ointed One  ;  the  official  title.  Applied  to  the 
three  officers  of  the  Old  Testament  theocracy : 
prophets  (i  Kings  x'lx.  16),  priests  (Lev.  iv  3  ;  v. 
16  ;  Ps.  cv.  15),  and  kings  (i  .Sam. xxiv.  7,  il  ;  Ps. 
ii.  2  ;  Dan.  ix.  25,  26).  Here  all  three  offices  are 
combined  and  perfected.  Christ  is  our  Anointed 
Prophet,  Priest,  and  King.  That  of  '  King  '  was 
most  prominent  in  the  expectations  of  the  Jews. 
—  The  Son  of  David,  '  David  the  king,'  ver.  6. 
From  him  descended  One  '  born  King  of  the 
Jews  '  (ii.  2).  — The  Son  of  Abraham.  The  gene- 
alogy is  traced  back  thus  far,  because  '  to  Abra- 
ham and  his  seed  were  the  promises  made '  (Gal. 
iii.  16).  The  Epistle  to  the  Galatians  shows  the 
connection  of  the  gospel  and  the  covenant  with 
Abraham.  '  Son  '  here  is  almost  =  'seed  '  there  ; 
both  refer  to  Christ. 

Ver.  2.  Abraham  begat  Isaac.  '  Begat,'  re- 
peated throughout,  makes  prominent  the  idea  of 
a  living  connection  and  succession.  — Judah,  the 
direct  ancestor,  is  named  ;  his  brethren  are  added, 
to  indicate  the  connection  with  the  whole  cove- 
nant nation. 

Ver.  3.  Tamar,  a  heathen  woman,  guilty  of 
Intentional  incest.  The  Jews  and  some  commen- 
tators seek  to  excuse  her,  but  the  stain  must  be 
admitted.  The  mention  of  this  name  not  only 
proves  the  correctness  of  the  genealogy,  but 
tends  to  humble  Jewish  pride  and  exalt  the  grace 
of  God. 

Ver.  5.  Rahab.  Another  heathen  woman,  a 
sinner  also.  Undoubtedly  the  woman  of  Jericho 
(Joshua  ii.  i  ;  vi.  23,  25).  But  by  heroic  faith 
she  rose  above  her  degradation.  —  Euth.  Still 
another  heathen  woman  ;  though  personally  not 
criminal,  to  her  also  a  stain  attached  according 
to  the  Jewish  law.  The  book  which  bears  her 
name  and  tells  her  story  is  a  charming  episode 
of  domestic  virtue  and  happiness  in  the  anarchi- 
cal period  of  the  Judges,  when  might  was  right. 
Its  position  in  the  canon  is  a  recognition  of  the 
working  of  God's  grace  outside  of  Israel,  and  a 
prophecy  of  the  calling  of  the  Gentiles.  —  Com- 
pare the  record  in  Ruth  iv.  18.-22.  The  long  in- 
terval between  the  taking  of  Jericho  and  the 
birth  of  David  (366  years  according  to  Ussher), 
has  led  to  the  supposition  that  some  names  are 
omitted  here,  as  is  certainly  the  case  in  vers.  8- 
II.  'But  Rahab  was  probably  young  at  the  time 
Jericho  was  taken,  Boaz  old  at  the  time  of  his 
marriage,  and  David  was  the  youngest  son  of  an 
old  man.     See  further  under  ver.  17. 

Ver.  6.  David  the  king.  Emphatic  as  the  cul- 
minating name  of  an  ascending  series.  Even 
here  pride  is  humbled ;  the  wife  of  a  heathen  is 
mentioned,  David's  partner  in  the  deepest  guilt 
of  his  life,  but  also  in  his  most  profound  penitence 
(Ps.  Ii).  —  The  wife  of  Uriah.  '  Her  that  had 
been  the  wife  '  seems  to  gloss  over  the  guilt. 

Ver.  8.  Between  Joram  and  Uzziah,  three 
names  are  intentionally  omitted  :  Ahaziah,  Joash, 
and  Amaziah,  probably  to  reduce  the  number  of 
generations.  These  three  were  chosen,  either 
because  personally  unworthy,  or  because  descen- 
dants to  the  fourth  generation  •  from  Jezebel, 
through  Athaliah. 

Ver.  II.  Josiah.  The  next  king  was  Jehoia- 
kim  (2  Kings  xxiv.  6  ;  2  Chron.  xxvi.  8).  He  was 
forcibly  placed  on  the  throne  by  the  king  of 
Egypt,  hence  unworthy  of  mention.  —  The  re- 
moval. Spoken  of  indefinitely,  as  it  extended 
over  a  considerable  period  of  time  during  three 


successive  reigns.  The  word  used  does  not  nec- 
essarily imj^ly  a  forcible  removal,  the  Jews  being 
accustomed  to  speak  of  the  Captivity  in  this  mild 
way.  The  course  is  downward  through  these 
royal  generations. 

Ver.  12.  The  succeeding  list  cannot  be  veri- 
fied, although  we  meet  with  the  names  of  Sal- 
athiel  (Shealtiel),  Zerrubbabel  (Ezra  iii.  2  ;  Neh. 
xii.  I  ;  Hag.  i.  i)  in  the  Old  Testament.  '  In  i 
Chron.  iii.  19,  Zerubbabel  is  said  to  have  been 
the  son  of  Pedaiah,  brother  of  Salathiel.  Either 
this  may  have  been  a  different  Zerubbabel,  or 
Salathiel  may,  according  to  the  law,  have  raised 
up  .seed  to  his  brother  '  (Alford). 

Ver.  13.  Abiud.  This  name  is  not  mentioned 
among  the  sons  of  Zerubbabel  in  i  Chron.  iii.  19, 
20.  He  is  supposed  by  some  to  be  identical 
with  Hananiah  (i  Chron.  iii.  19)  ;  by  others  with 
Hodaiah  ( i  Chron.  iii.  24),  one  of  his  descendants, 
who  is  further  supposed  to  be  the  Judah  of 
Luke  iii.  26 ;  all  this,  however,  is  conjecture. 
The  downward  course  reaches  its  lowest  point 
in  the  humble  carpenter  of  Nazareth.  The  prom- 
ised Saviour  was  to  be  '  a  root  out  of  a  dry 
ground  '  (Is.  liii.  2). 

Ver.  16.  Joseph,  the  legal  father,  whose  gen- 
ealogy is  here  given.  In  Luke  iii.  23,  Joseph  ia 
called  '  the  son  of  Heli.'     E.xplanations  :  — 

(i.)  Luke  gives  the  genealogy  of  Mary,  Heli 
being  her  father,  and  the  father-in-law  of  Joseph. 
This  is  the  most  probable  view,  since  the  writers 
of  the  New  Testament  assume  that  Jesus  was 
descended  from  David  througji  liis  mother.  It 
involves  no  positive  difficulty,  and  is  in  accord- 
ance with  the  prominence  given  to  Mary  in  the 
opening  chapters  of  Luke.  See  notes  on  Luke 
iii.  23. 

(2.)  Both  are  genealogies  of  Joseph.  This 
assumes  one,  or  perhaps  two,  levirate  marriages 
in  the  family  of  Joseph.  (A  levirate  marriage 
was  one  in  which  a  man  wedded  the  widow  of 
his  elder  brother,  the  children  being  legally 
reckoned  as  descendants  of  the  first  husband  : 
comp.  Deut.  xxv.  5,  6 ;  Matt.  xxii.  24,  and  paral- 
lel passages.)  It  is  supposed  that  Jacob  (Mat- 
thew) and  Heli  (Luke)  were  brothers  or  half- 
brothers,  one  of  whom  died  without  issue,  the 
other  marrying  the  childless  wife.  If  brothers, 
Matthait  (Matthew)  and  Matthat  (Luke)  refer  to 
the  same  person.  The  objection  to  the  whole 
theory  is,  that  Jewish  usage  would  insert  in  the 
genealogy  not  the  name  of  the  second  husband 
(the  real  father),  but  only  that  of  the  first  hus- 
band who  died  childless.  The  theory  that  Jacob 
and  Heli  were  brothers  compels  us  to  assume  an 
identity  which  is  opposed  rather  than  favored  by 
the  similarity  of  the  names  :  Matthan  and  Mat- 
that.  The  theory  that  they  were  half-brothers 
assumes  a  second  levirate  marriage  in  the  case  of 
Matthan  and  Matthat.  Besides  the  double  diffi- 
culty thus  created,  there  is  no  evidence  that  the 
levirate  usage  applied  to  half-brothers.  The  view 
that  the  names  Matthan  and  Matthat  refer  to  the 
same  person,  involves  the  cousinship  of  Joseph 
and  Mary,  which  is  nowhere  alluded  to.  Accord- 
ing to  another  hypothesis,  the  royal  ancestry  of 
Joseph  is  given  by  Matthew,  a  descent  from  Da- 
vid through  private  persons  is  traced  by  Luke 
This  implies  inaccuracy  in  one  or  the  other.  — 
Of  whom  was  born.  The  form  here  changes  in 
accordance  with  the  miraculous  conception  and 
birth  of  Jesus. 

Ver.  17.  Fourteen  generations.  There  were 
exactly  fourteen  generations   from  Abraham   to 


30 


THE   GOSPEL  ACCORDING   TO   MATTHEW.      [Chap.  I.  18-25. 


David  ;  the  two  other  series  are  made  to  corre- 
spond. But  to  make  out  the  second  and  third 
series,  one  name  must  be  counted  twice.  We 
prefer  to  repeat  that  of  David,  and  close  the 
second  series  with  Josiah,  since  Jeconiah  and  his 
brethren  are  only  indefinitely  included  in  it ;  the 
third  then  begins  with  Jeconiah  and  ends  with 
Christ.     Thus :  — 


Abraham. 

David. 

Jeconiah. 

Isaac. 

Solomon. 

Shealtiel. 

Jacob. 

Rehoboam. 

Zerrubbabel. 

Judah. 

Abijah. 

Abiud. 

Pharez. 

Asa. 

Eliakim. 

Hezron. 

Jehoshaphat. 

Azor. 

Ram. 

Joram. 

Sadoc. 

Amminadab. 

Uzziah. 

Achim. 

Nahshon. 

Jotham. 

Eliud. 

Salmon. 

Ahaz. 

Eleazar. 

Boaz. 

Hezekiah. 

Matthan. 

Obed. 

Manasseh. 

Jacob. 

[esse. 
!  David. 

Amon. 

Joseph. 

Josiah. 

Jesus.     •• 

Meyer  counts  Jeconiah  twice,  since  he  belongs 
to  the  period  before  and  during  the  Captivity. 
Others,  with  less  reason,  repeat  the  name  of 
Josiah  ;  others  make  no  repetition,  but  reckon 
the  third  series  from  Shealtiel  to  Christ,  includ- 
ing the  name  of  Mary,  which  seems  forced. 

In  a  nation  where  few  books  and  records  ex- 
isted, such  genealogical  tables  would  be  put  into 
a  form  easy  to  be  remembered.  Hence,  the 
omissions  and  the  divisions  which  cover  the  three 
periods  of  Israelitish  history.  The  numbers  here 
involved,  two,  three,  and  seven,  had  a  symbolical 
significance  among  the  Jews,  but  this  symbolism 
is  not  the  prominent  reason  for  the  arrangement. 
It  has  been  noticed  that  the  forty-two  generations 
correspond  with  the  forty-two  years  of  the  wan- 
dering in  the  wilderness.  Thus  Jesus  is  the 
sacred  heir  of  the  ancient  world  ;  as  heir  of  the 
blessing,  the  Prophet  of  the  world  ;  as  heir  of  the 
sufferings  entailed  by  the  curse,  its  atoning  High 
Priest ;  as  heir  of  the  promise,  its  King. 


Chapter  I.  18-25. 


The  Circumstances  of  the  Birth  of  Jesus  Christ, 

18  "\  TOW  the  birth  of  Jesus  Christ  was  on  this  wise:  "When  as  a 
1  ^    his   mother  Mary  was  espoused  ^  to  Joseph,  before  they 

19  came  together,  sh^  was  found  with  child*  of  the  Holy  Ghost.  ^ 
Then  ^  Joseph  her  husband,  being  a  just  man,  and  not  willing''  c 
to  make  her  a  public  example,  was  minded   to  put  her  away 

20  privily.^  But  while  he  thought  on  these  things,  behold,  the^ 
angel  of  the  Lord  appeared  unto  him  in  a  dream,  saying,  Jo- 
seph, thou  son  of  David,  fear  not  to  take  unto  thee  Mary  thy 
wife  :  for  that  which  is  conceived  ^  in  her  is  of  the  Holy  Ghost. 

21  And  she  shall  bring  forth  a  son,  and  ''thou  shalt  call  his  name  d 

22  JESUS  :  *for  He^  shall  save  his  people  from  their  sins.  Now  ^ 
all  this  was  done,'^  that  it  might  be  fulfilled  which  was  spoken  of 

23  the  Lord  by  the  -^ prophet,^  saying,   Behold,  a^  virgin  shall  be/ 
with  child,  and  shall  bring  forth  a  son,  and  they  shall  call  his 
name  Emmanuel,^*^  which  being  interpreted  is,^^  God  with  us. 

24  Then  Joseph  being  raised  ^^  from  sleep   did  ^"  as  the  angel  of 

25  the  Lord  had  bidden  1*  him,  and  took  unto  him  his  wife  :  And 
knew  her  not  till  she  had  ^^  brought  forth  her  first-born  son :  ^^ 
and  he  called  his  name^  JESUS.  s 

^  His  mother  Mary  having  been  betrothed  ^  And 

*  privately,  or  secretly  ^  an  ^  begotten  ^  for  it  is  he  that 

'  hath  come  to  pass  ^  by  the  Lord  through  the  prophet  ^  the 

^0  Immanuel  ^^  which  is,  being  interpreted  ^^  And  Joseph  arose 

^*  and  did  ^*  commanded  ^^  omit  had  ^®  a  son 


Luke  i.  27. 

Luke  i.  35. 

Deut.  xxiv. 

I. 

Matt.  xix.  8. 


Luke  i. 

si; 

11.  21. 

John  i. 
Acts  iii. 

39. 
26; 

xiii.  23. 

IsA.  vii 

•  14. 

Comp.  vers 
16,  18. 


Contents.  The  circumstances  preceding  the  her  vindication  by  means  of  a  dream ;  Joseph's 
Nativity:  Mary,  doubted  by  her  betrothed  hus-  faith;  the  name  in  accordance  with  prophecy; 
band ;  his  design  of  putting  her  away  privately ;     the  actual  birth.     As  the  sinless  second  Adam, 


Chap.  I.  18-25.]      THE   GOSPEL   ACCORDING   TO   MATTHEW. 


31 


and  as  the  Saviour  of  men,  Jesus  could  not  come 
into  the  world  by  ordinary  human  generation,  but 
by  a  new  creative  act  of  God,  or  the  supernatural 
agency  of  the  Holy  Ghost.  Sin  is  propagated  by 
generation,  the  active  agency  of  man  ;  and  what 
is  born  of  the  flesh  is  flesh.  God  formed  the  first 
Adam  of  the  mother  earth,  the  Holy  Ghost  formed 
the  second  Adam  out  of  the  flesh  of  a  pure  virgin. 
Even  the  heathen  had  a  dim  conception  that  the 
ideal  of  the  race  could  not  be  realized  without  su- 
pernatural generations  of  sages  and  heroes  from 
a  pure  virgin  (Buddha,  Zoroaster,  Romulus,  Py- 
thagoras, Plato).  The  heathen  myths  are  carnal 
anticipations  of  the  mystery  of  the  Incarnation. 

Ver.  18.  The  birth  of  Jesus  Christ.  Same 
word  as  in  ver.  i  ( 'generation  ').  Here  it  means 
*  origin.'  The  more  usual  word  implies  a  '  beget- 
ting ' ;  the  choice  of  this  word  indicates  something 
peculiar  in  this  birth,  as  does  the  form :  '  Abraham 
begat  Isaac,'  etc.,  etc. ;  '  the  birth  of  Jesus  Christ, 
however,  was  in  this  wise.'  '  For,'  in  the  next 
clause,  implies  :  there  is  need  of  a  particular 
account,  for  the  circumstances  were  peculiar. 
The  best  critics,  however,  omit  the  word.  —  His 
mother  Mary  having  been  betrothed  to  Joseph. 
'  Betrothed,'  not  yet  '  espoused.'  The  betrothal 
was  previous  to  the  discovery.  After  betrothal 
unfaithfulness  on  the  part  of  the  woman  was 
deemed  adultery.  —  Before  they  came  together, 
lived  together  in  one  house  as  man  and  wife.  — 
She  was  found.  Perhaps  by  herself,  according  to 
the  revelation  made  to  her  (Luke  i.  26  ff.).  If 
this  verse  points  to  a  time  after  her  return  from 
visiting  Elizabeth  (see  notes  on  Luke  i.  39  ff.), 
her  condition  would  soon  be  apparent.  —  Of  the 
Holy  Ghost.  A.  statement  of  fact,  not  a  part  of 
the  discovery,  or  Joseph  would  not  have  been 
perplexed.  The  Third  Person  of  the  Trinity  is 
meant.  Comp.  Luke  i.  35.  '  Conceived  by  the 
Holy  Ghost,  born  of  the  Virgin  Mary,'  is  an  arti- 
cle not  only  in  our  Apostles'  creed,  but  in  nearly 
all  other  creeds  of  the  ancient  Church.  On  the 
other  hand,  neither  the  Scriptures  nor  the  early 
Church  know  anything  of  the  supernatural,  im- 
maculate conception  of  Mary.  Christ  is  the  sole, 
the  absolute  exception  to  the  universal  rule  of 
sinfulness  ;  a  miracle  in  history. 

Ver.  19.  Joseph,  according  to  the  Jewish  law, 
her  husband.  Comp.  ver.  20;  Gen.  xxix.  21; 
Deut.  xxii.  24.  —  A  just  man,  a  man  of  upright- 
ness. His  conduct  does  not  compel  us  to  accept 
the  sense :  a  kind  man.  He  was  influenced  by 
justice.  Mary  had  possibly  told  him  of  the  rev- 
elation made  to  her  :  he  was  just  in  giving  her  a 
hearing,  and  then,  in  consequence,  in  not  wishing 
to  make  her  a  public  example.  At  the  same  time, 
justice  led  him,  as  a  Jew,  to  the  intention  of  put- 
ting her  away,  though  privately.  The  former 
phrase  is  the  more  remarkable,  since  such  justice 
is  rarely  exercised  to  one  in  the  situation  of  Mary. 
So  higir  a  regard  for  the  honor  and  reputation  of 
a  woman  is  most  rare  in  Eastern  countries. 
Mary's  strong  faith  may  have  influenced  him 
also.  —  Not  willing  expresses  the  mere  wish  ; 
was  minded,  the  intention  ;  a  distinction  not  al- 
ways recognized  in  discussing  this  passage.  — 
Privately.  In  the  conflict  between  his  sense  of 
right  and  his  regard  for  Mary,  he  chose  the  mid- 
dle way  of  private  divorce.  The  eternal  Son  of 
God  exposed  himself,  at  his  very  entrance  into 
the  world,  to  the  suspicion  of  illegitimacy  !  One 
chosen  to  be  His  mother  was  suspected  of  un- 
faithfulness by  her  husband  !  —  The  two  kinds  of 
divorce  among  the  Jews.     The  private  divorce 


here  spoken  of  consisted  in  giving  the  wife  a  bill 
of  divorce  (Deut.  xxiv.  1-3  j  Matt.  xix.  8),  with- 
out assigning  a  reason  for  it.  The  public  divorce 
would  have  involved  the  charge  of  adultery,  and 
consequent  punishment,  stoning  to  death.  By 
preferring  the  former,  Joseph  exhibited  not  only 
kindness  but  self-sacrifice,  since  her  condition, 
when  publicly  known,  would  be  reckoned  his 
disgrace. 

Ver.  20.  But  while  he  thought  on  these  things. 
As  '  a  just  man,'  he  was  pained  and  grieved,  yet 
not  having  entirely  lost  confidence  in  her,  he 
thought  the  matter  over  ;  then  came  the  deliver- 
ance from  doubt.  An  honest  doubter  will  obtain 
light,  but  not  he  who  gives  way  to  passion.  Man's 
extremity',  God's  opportunity. — An  angel  of  the 
Lord.  Gabriel  had  appeared  to  Mary ;  here  the 
angel  is  not  named.  Angels,  who  are  '  minister- 
ing spirits,'  appeared  to  reveal  God's  will  before 
the  coming  of  Christ.  Since  the  full  revelation 
of  the  One  Great  Mediator,  the  necessity  for  their 
appearance  has  ceased.  The  phrase,  '  The  an- 
gel of  the  Lord,'  in  the  Old  Testament,  often  re- 
fers to  the  Second  Person  of  the  Trinity,  but  this 
is  certainly  not  the  case  here,  where  the  definite 
article  is  not  used.  The  revelations  to  Joseph  in 
the  Old  Testament,  and  Joseph  in  the  New,  were 
always  made  in  dreams.  '  The  announcement  was 
made  to  Mary  openly,  for  in  Mary's  case  faith  and 
concurrence  of  will  were  necessary  ;  the  com- 
munication was  of  a  higher  kind,  and  referred  to 
a  thing  future'  (Alford).  —  Thou  Son  of  David. 
A  fitting  title  in  view  of  the  communication  to  be 
made.  —  Fear  not,  either  for  yourself  or  for  her.  — 
Mary  thy  wife.  He  is  reminded  that  she  is  le- 
gally his  wife.  —  Begotten,  rather  than  '  con- 
ceived,' since  Joseph  is  referred  not  so  much  to 
Mary's  state  as  to  its  cause. 

Verse  21.  Jesus.  Comp.  ver.  i.  — :For  it  is  he, 
alone,  that  shall  ^ve  his  people.  Joseph,  prob- 
ably, understood  this  as  referring  to  the  Jews  ; 
but  the  phrase,  from  their  sins,  spiritualizes  the 
people  as  \vell  as  the  salvation.  Not  temporal 
deliverance,  nor  mere  legal  justification,  but  ac- 
tual salvation  from  sin  as  a  polluting  power  in 
our  nature.  In  the  revelation  to  Mary  the  glory 
of  Messiah  is  spoken  of;  here  his  saving  power; 
not  because  she  needed  salvation  less  than  Joseph, 
but  because  he  was  troubled  by  doubts  regarding 
her,  and  now  he  is  told  that  wfiat  he  in  his  doubt 
deemed  sin  was  the  means  of  salvation  from  sin. 
The  words  '  He  '  and  '  from  their  sins,'  are  em- 
phatic, pointing  to  the  office  and  work  of  the 
Messiah.  '  His  people '  has  no  special  emphasis  ; 
they  are  those  whom  He  saves  from  their  sins. 
If  men  are  not  being  saved  from  sin  they  have  no 
evidence  that  they  are  of  his  people ;  if,  how- 
ever, in  seeming  tenderness  of  conscience,  they  are 
ever  forgetting  the  Saviour  in  the  thought  of  their 
sins,  then  they  lose  the  force  of  this  ante-natal 
gospel,  this  Divme  statement,  that  He  w^ho  was 
born  of  Mary,  the  Person  who  lived  in  Judea,  and 
He  alone,  can  and  does  save  us  from  our  sins. 

Ver.  22.  But  all  this  hath  come  to  pass.  An 
explanation  of  the  Evangelist,  who  everywhere 
points  to  the  fulfilment  of  prophecy.  —  That,  i.  e., 
'  in  order  that.'  The  event  fulfilled  God's  purpose 
as  predicted,  and  therefore  took  place.  The 
prophecy  depends  on  the  fact  as  purposed  in  the 
Divine  mind.  —  Fulfilled.  This  word  has  its 
usual  sense  here  as  applied  to  prophecy.  —  By  the 
Lord,  who  spoke  through  the  JProphet,  i.e.,  Isaiah 
(vii.  14).  The  writing  followed  the  speaking. 
Ver.  23.     The  virgin,  not  a  virgin.     The  pro- 


32 


THE   GOSPEL   ACCORDING  TO   MATTHEW.      [Chap.  II.  1-12. 


phetic  spirit  of  Isaiah  had  in  view  a  particular 
virgin,  the  mother  of  the  true  Emmanuel.  The 
quotation  is  but  slightly  varied  from  the  text  of 
the  Greek  translation  of  the  Old  Testament  called 
the  Septuagint,  in  common  use  among  the  Jews 
at  that  time.  All  the  variations  are  merely  in 
form.  Evidently  the  Evangelist  considered  these 
occurrences  to  be  the  first  complete  fulfilment  of 
the  prophecy  of  Isaiah.  There  had  probably 
been  a  previous  fulfilment  in  the  days  of  Ahaz, 
viz.,  a  sign  given  to  him  respecting  the  temporal 
deliverance  of  the  kingdom  of  Judah.  Some  re- 
fer it  to  the  wife  of  the  prophet.  But  a  higher 
reference  is  clearly  involved.  The  language  of 
the  prophet  (Is.  vii.  13)  indicates  something 
more  important,  and  what  then  occurred  presents 
in  many  points  a  type  of  what  is  now  spoken  of. 
The  Old  and  New  Testaments  are  related  to  each 
other  as  type  and  antitype,  prophecy  and  fulfil- 
ment, preparation  and  consummation.  The  New 
Testament  writers  do  not,  however,  use  the  Scrip- 
tures by  way  of  accommodation  ;  whenever  a  pas- 
sage is  explained  by  them  as  having  a  second  ful- 
filment, as  in  the  present  case,  that  fulfilment  is 
in  accordance  with  the  first,  only  fuller,  broader, 
more  spiritual.  Whether  the  prophets  themselves 
were  conscious  of  this  fuller  sense  is  immaterial ; 
for  our  passage  tells  of  what  '  was  spoken  by  the 
Lord  through  the  prophet.' — Which  is,  being  in- 
terpreted. This  indicates  that  the  whole  explan- 
ation is  that  of  the  Evangelist,  not  of  the  angel. 
—  God  with  us.  Applied  to  Christ  in  the  highest 
and  most  glorious  sense :  God  incarnate  among 
us,  He  is  still  Immanuel,  God  with  us  ;  once  He 
came  among  men  and  identified  himself  with 
them;  now  He  saves  men  and  identifies  them 
with  Himself. 

Ver.  24.  Then  Joseph  — did.  He  believed, 
therefore  he  obeyed.  Thus  early  in  the  Gospel 
is  obedience  represented  as  the  fruit  of  faith. 


Ver.  25.  Knewhernot.  A  Hebrew  form  for 
conjugal  cohabitation ;  comp.  Luke  i.  36.  —  A  son. 
The  words  answering  to  '  her '  and  '  first-born ' 
are  omitted  by  some  of  the  best  authorities. 
They  may,  however,  have  been  left  out  to  support 
the  doctrine  of  the  perpetual  virginity  of  Mary. 
In  Luke  ii.  7,  the  phrase  is  genuine  beyond  a 
doubt.  It  does  not  of  itself  prove  that  Mary  had 
other  children,  nor  does  till  of  necessity  imply 
this.  Yet  Matthew,  with  the  whole  history  of 
Christ  before  him,  would  scarcely  have  used  the 
expression,  had  he  held  the  Roman  Catholic  no- 
tion of  the  perpetual  virginity.  It  would  have 
been  easy  to  assert  that  by  saying :  he  never 
knew  her.  Many  Protestant  commentators  sup- 
pose that  the  genealogy  of  David  found  its  end 
in  Christ,  and  that  Mary  could  not  have  given 
birth  to  children  after  having  become  the  mother 
of  the  Saviour  of  the  world.  But  this  is  a  mat- 
ter of  sentiment  rather  than  a  conviction  based 
on  evidence.  '  The  brethren  of  our  Lord '  are 
frequently  mentioned  (four  by  name,  besides 
sisters),  in  close  connection  with  Maiy,  and  ap- 
parently as  members  of  her  household.  They 
are  nowhere  called  his  cousins,  as  some  claim 
them  to  have  been.  They  were  probably  either 
the  children  of  Joseph  by  a  former  wife  (the  view 
of  some  Greek  fathers),  or  the  children  of  Joseph 
and  Mary  (as  now  held  by  many  Protestant  com- 
mentators). To  the  first  view  the  genealogy  of 
Joseph  seems  an  insuperable  objection ;  for  the 
oldest  son  by  the  former  marriage  would  have 
been  his  legal  heir,  and  the  genealogy  out  of 
place.  The  question,  however,  is  complicated 
with  other  exegetical  difficulties  and  doctrinal 
prejudices.  The  virginity  of  Mary  up  to  the  birth 
of  Jesus  is  here  the  main  point.  The  whole 
subject  is  fully  discussed  by  Lange  and  Schaff 
in  the  English  ed.  of  Lange's  Commentary,  Mat- 
thew, pp.  255-260. 


Chapter  II.    1-12. 


The  Visit  and  Adoration  of  the  Magi. 

1  A  ]  OW  "when  Jesus  was  born  in  Bethlehem  of  Judea  in  the 
■i  ^    days  of  Herod  the  king,  behold,  there  came  wise  men^ 

2  from  the  east  to  Jerusalem,  saying.  Where  is  he  that  is  born 
*  King  of  the  Jews  .-•  for  we  have  seen  ^  "  his  star  in  the  east,  and 

3  are  come  to  worship  him.     When  Herod  the  king  had  heard 

4  these  things^  he  was  troubled,  and  all  Jerusalem  with  him.  And 
when  he  had  gathered  ^  all  the  chief  priests  and  scribes  of  the 
people  together,^  he  demanded  ^  of  them  where  Christ  ^  should 

5  be  born.     And  they  said  unto  him,  In  Bethlehem  of  Judea  :  for 

6  thus  it  is  written  by  the  prophet,  ''And  thou  Bethlehem,  in  ^  the 
land  of  Juda,^  art  not  the  least  among  the  princes  of  Juda  :^  *for 


a  LuKB  ii.  4- 
7- 


b  Chap.  xxi. 

S;  xxvii.  ii 

Is.  ix.6,  7. 

Jer.  xxiii. 

5  ;  XXX.  9. 

Luke  xix.  38 

John  i.  49. 
c  Comp. 

Num.  xxiv. 

'7- 


d  MiCAH  V.  2. 
e  John  vii.  43, 


*  Magi  2  saw 

*  And  gathering  together 


'  or  the  Christ 


*  And  when  Herod  the  king  heard  it 
^  omit  together  ^  inquired 

^  omit  in  ^  Judah 


C«AP.  II.  I-I2.]       THE    GOSPEL    ACCORDING    TO    MATTHEW. 

out  of  thee  shall  come  ^^  a  Governor,  -^that  shall  rule  ^^  my  people/ 

7  Israel.  Then  Herod,  when  he  had  privily  called  ^^  the  wise 
men,i  inquired  of  them  diligently  ^^  what  time  the  star  appeared. 

8  And  he  sent  them  to  Bethlehem,  and  said.  Go  and  search  dili- 
gently for  ^'*  the  young  child  ;  and  when  ye  have  found  him, 
bring  me  word  again,^^  that  I  ^^  may  come  and  worship  him  also. 

9  When  they  had  heard  the  king,  they  departed  ; "  and,  lo,  the 
star,  which  they  saw  in  the  east,  went  ^^  before  them,  till  it  came 

to  and  stood  over  where  the  young  child  was.     When  they  saw 

11  the  star,  they  rejoiced  with  exceeding  great- joy.  And  when 
they  were  come  ^^  into  the  house,  they  saw  the  young  child 
with  Mary  his  mother,  and  fell  "^^  down,  and  worshipped  him : 
and  when  they  had  opened  ^i  their  treasures,  ^  they  presented  g 

12  unto  him  gifts  i^^  ''gold,  and  frankincense,  and  myrrh.     And  a 
being  warned  of  God  '  in  a  dream  that  they  should  not  return  to 
Herod,  they  departed -^  into  their  own  country  another  way.^ 

1°  come  forth         ^^  shall  be  the  shepherd        ^^  Then  Herod  privately  called 

13  and  learned  of  them  exactly  ^*  inquire  exactly  concerning 

15  omit  again  ^^  I  also,  omitting  also  at  the  end  ^'^ '  went  their  way 

IS  went  on  "  And  coming 

-"  substitute  a  semicolon  after  mother  ;  arid  itisert  they  before  fell 

21  opening  '^'^  ( , )  instead  of{\)  "^  or  withdrew 

2*  or  by  another  way  into  their  own  country 


33 


Is.  xl.   II. 

Ezek.  xxxiv. 
23. 


Ps.  Ixxii.  10 

Is.  Ix.  6. 
chap.  i.  2a 
xxvii.  19. 
Gen.  XX.  6. 
xxxi.  II. 
Num.  xiv.  d. 
Job  xxxiii 
IS- 


The  Date  of  our  Lord's  Birth.  See  In- 
troduction, §  8,  pp.  16,  17.  The  visit  of  the 
Magi,  while  it  does  not  determine  the  year  of  the 
birth  of  Christ,  fixes  a  date  before  which  it  must 
have  taken  place.  Herod  was  alive  when  Jesus 
was  born  (vers.  3-12),  and  therefore  A.  u.  c.  750  is 
the  latest  date  which  can  be  assigned  to  the  Nativ- 
ity (see  ver.  7).  The  other  chronological  data  are, 
(i)  the  age  of  Jesus  at  the  date  of  His  baptism 
(Luke  iii.  23)  ;  (2)  the  list  of  rulers  named  in 
Luke  iii.  i ;  (3)  the  saying  of  the  Jews  at  the 
first  Passover  after  our  Lord's  baptism  (John  ii. 
20)  :  '  Forty  and  six  years  was  this  temple  in 
building,'  etc.  To  this  some  add  (4)  the  remark 
of  Luke  respecting  Zacharias  (Luke  i.  5):  'of 
the  course  of  Abijah  ; '  (5)  the  appearance  of  the 
star  (see  ver.  2).  It  will  appear  from  a  reference 
to  the  notes  on  the  various  passages  cited,  that 
the  more  definite  statements  may  be  used  to  sup- 
port the  view  which  places  the  birth  of  Jesus  at 
the  close  of  A.  u.  c.  749,  or  at  the  beginning  of 
750.  It  is  true  none  of  them  are  decisive ;  yet 
on  the  other  hand  the  arguments  used  against 
this  view  rest  on  the  statements  (such  as  4  and  5) 
which  are  far  from  presenting  assured  chrono- 
logical data.  As  much  confusion  exists  in  the 
minds  of  some  in  consequence  of  the  reckoning 
from  two  eras,  we  insert  a  list  of  corresponding 
years.  It  should  be  carefully  noted  that  the  num- 
bers are  ordinal,  standing  for  '  first,'  '  second,'  etc. 

A.  u.  C.  749   750    751    752    753    754    755 

B.  C.  5         4         3         2         I  I         2   A.  D. 

If  we  fix  the  date  at  the  close  of  749,  the  com- 
mon era  is  four  years  too  late,  not  five,  since  we 
reckon  from  the  close  of  the  fifth  year.  See  on 
Luke  ii.  8,  in  regard  to  the  time  of  the  year. 
But  whatever  be  the  date,  the  Saviour  appeared 
VOL.  I.  7^ 


in  '  the  fulness  of  the  time  '  (Gal.  iv.  4).  The  visit 
of  the  Magi  is  of  itself  an  indication  that  the 
preparation  for  the  coming  of  the  Messiah  was 
now  complete.  '  In  the  first  chapter,  the  Evan- 
gelist points  out  the  part  which  the  Jewish  people 
had  in  connection  with  the  Messiah.  Christ's 
genealogy  and  His  birth  from  the  Virgin  show 
that  salvation  was  of  the  Jews.  The  second  chap- 
ter, which  records  the  arrival  of  the  Magi  from  the 
East,  presents  the  interest  of  the  Gentile  world  in 
Christ.  The  Magi  are,  so  to  speak,  the  repre- 
sentatives of  those  pious  Gentiles  whose  names 

are  recorded  in  the  Old  Testament Thus 

the  first  chapter  of  our  Gospel  illustrates  the 
hereditary  blessing  as  contrasted  with  the  hered- 
itary curse ;  while  the  second  proves,  that  al- 
though the  heathen  were  judicially  given  up  to 
their  own  ways,  there  was  among  them  in  all 
ages  a  certain  longing  after,  and  knowledge  of, 
the  Saviour  (Rom.  i.).'     Lange. 

Contents.  Matthew-tells  none  of  the  details  of 
the  Nativity  (see  Luke  ii.  1-20),  and  makes  no  al- 
lusion to  the  fact  that  Joseph  and  Mary  had  pre- 
viously resided  in  Nazareth.  See  next  section. 
He  brings  into  the  foreground  Joseph,  while 
Luke  tells  of  Mary.  This  difference,  so  far  from 
being  incompatible  with  the  accuracy  of  both,  is 
an  evidence  of  truthfulness.  Each  chooses  those 
facts  which  best  accord  with  his  purpose.  The 
pictures  are  taken  from  different  points  of  view ; 
only  real  objects  can  be  thus  presented.  In  this 
chapter  the  Evangelist  has  grouped  those  events 
which  further  demonstrate  the  Messiahship  of 
Jesus.  The  infant  Saviour  is  recognized  by  rep- 
resentatives of  the  heathen  world,  in  a  state  of 
expectancy ;  Judaism,  with  its  better  founded  ex- 
pectations, is  hostile.     The  close  connection   of 


34 


THE   GOSPEL   ACCORDING   TO   MATTHEW.       [Chap.  II.  1-12. 


the  facts,  narrated  in  this  chapter,  is  peculiar 
to  Matthew.  The  visit  of  the  Magi  excites  the 
suspicion  of  Herod  ;  this  suspicion  leads  to  the 
murder  ;  the  murder  to  the  flight  into  Egypt ; 
and  then  to  the  return  to  Nazareth  instead  of 
Bethlehem.  Science  (astrology)  and  history,  na- 
ture and  revelation,  all  point  to  the  future  great- 
ness of  the  child.  Prophecy  directs  whither  the 
star  leads  ;  the  Magi  meet  the  dead  orthodoxy 
of  the  Jews  ;  the  frightened  ruler  would  defend 
himself  with  the  sword  against  the  '  born  King 
of  the  Jews,'  but  the  King  ;s  miraculously  deliv- 
ered. The  visit  of  the  Magi  is  profoundly  sig- 
nificant :  they  were  the  forerunners  of  Gentile 
converts,  and  the  whole  occurrence  foreshadows 
the  reception  given  to  the  gospel  in  apostolic 
times.  This  section  is  the  Gospel  for  the  Epiph- 
any, or  Christ's  manifestation  to  the  Gentiles. 
Other  events  have  been  connected  with  the  day, 
called  also  the  Festival  of  the  Three  Kings  (see 
on  ver.  i ). 

Ver.  I.  Now  wflen  Jesus  was  bom.  Seecnap. 
i.  25.  Further  details  are  given  in  Luke  ii.  1-21. 
The  visit  of  the  shepherds  had  already  taken 
place,  the  presentation  in  the  temple  was  either 
shortly  before  or  atter  this  visit  of  the  Magi.  — 
Bethlehem  of  Judea.  A  small  town  situated  on 
the  crest  of  a  small  hill  about  six  miles  south  of 
Jerusalem.  The  present  inhabitants  (about  5,000) 
all  belong  to  the  Greek  church.  The  name  means  : 
house  of  bread,  probably  given  on  account  of  its 
great  fertility.  It  is  called  Bethlehem  Judah 
(Judg.  xvii.  7,  8;  I  Sam.  xvii.  12)  to  distinguish 
it  from  another  town  in  Galilee  (tribe  of  Zebulon) 
of  the  same  name;  also  Ephrath  (Gen.  xxxv.  19; 
xlviii.  7)  and  Ephrata  (Mic.  v.  2)  ;  also  'the  -^ity 
of  David'  (Luke  ii.  4),  because  his  birth-place 
(Ruth  i.  I-19;  I  Sam.  xvi.).  Its  insignificance 
and  its  honor  are  contrasted  in  the  prophecy 
(Micah  V.  2)  quoted  by  the  scribes  (ver.  6). — 
Herod  the  Mng,  generally  called  in  history  Herod 
the  Great,  the  son  of  the  Edomite  Antipater  by 
an  Arabian  mother.  Antipater,  who  was  made 
procurator  of  Judea  by  Caesar,  appointed  his  son 
governor  of  Galilee  at  the  age  of  fifteen.  Herod 
was  made  tetrarch  by  Antony,  but  driven  away  by 
Antigonus,  a  Maccabcean  prince.  Fleeing  to 
Rome,  he  was  there  crowned  king  of  Judea  by 
the  Senate,  through  the  favor  of  Antony,  and  by 
the  help  of  the  Romans  actually  obtained  the 
throne.  Securing  the  favor  of  Augustus  he 
reigned  thirty-seven  years.  A  skilful  ruler,  fond 
of  architectural  embellishment,  but  extremely 
cruel  and  jealous,  being  charged  with  the  murder 
of  his  wife  and  three  sons.  He  died  at  the  age  of 
seventy,  shortly  after  putting  to  death  the  third 
son,  in  the  750th  year  of  Rome.  This  date  shows 
that  the  birth  of  Christ  must  have  taken  place  at 
least  four  years  before  the  common  era.  For 
forty  days  before  his  death  he  was  at  Jericho  and 
the  baths  of  Calirrhoe,  hence  the  events  mentioned 
in  this  section  must  have  occurred  before  that 
time.  He  was  the  first  ruler  of  the  Jews  who  did 
not  acknowledge  the  rights  of  the  Messiah.  The 
Asmonean  princes  all  did.  Before  the  death  of 
him  who  had  been  foisted  on  the  throne  by  Ro- 
man enactment,  one  was  '  born  King  of  the  Jews,' 
in  accordance  with  Gen.  xlix.  10. 

Magi,  sages.  Originally  a  class  of  priests 
among  the  Persians  and  Medes,  who  formed  the 
king's  privy  council,  and  cultivated  astrology, 
medicine,  and  occult  natural  science.  They  are 
frequently  referred  to  by  ancient  aufhors.  After- 
wards the  term  was  applied  to  all  Eastern  philos- 


ophers ;  and  there  were  many  in  more  Western 
countries  who  made  astrology  and  the  like  their 
trade  ;  for  example,  Simon  Magus  and  Elymas 
the  sorcerer.  Hence  the  term  '  magician  '  has  a 
bad  meaning,  not  implied  in  the  word  '  magi,' 
from  which  it  is  derived.  The  tradition  that  the 
Magi  were  three  kings  (Caspar,  Melchior,  and 
Balthazar)  appears  to  have  arisen  from  the  num- 
ber of  their  gifts,  and  from  the  prophecy  in  Is. 
Ix.  3.  The  earlier  fathers  speak  of  them  as 
twelve  and  even  fifteen  in  number.  They  are 
justly  regarded  as  the  first  fruits  and  representa- 
tives of  heathen  converts  to  Christianity.  Hence 
the  festival  of  Epiphany  (Jan.  6),  also  called  '  the 
three  kings,'  celebrating  Christ's  manifestation  to 
the  Gentiles,  though  originally  instituted  for  a 
wider  purpose,  was  very  early  associated  with  this 
visit  of  the  Magi,  and  celebrated  as  a  missionary 
festival.  The  date  of  the  visit  was  probably 
more  than  twelve  days  after  the  birth  of  Jesus.  — 
From  the  east.  Either  :  they  came  from  the  east, 
or  :  their  home  was  in  the  east.  The  latter  is 
the  more  probable  meaning,  and  would  imply  the 
former.  'The  east'  may  refer  to  Arabia,  Persia, 
Chaldea,  or  more  remote  countries.  In  all  these 
astrologers  were  found,  and  in  all  there  was  an 
expectation  of  some  great  deliverer  to  come  about 
this  time,  derived,  as  is  supposed,  from  the  proph- 
ecy, Dan.  xiv.  24.  Comp.  the  Star  of  Jacob 
in  Balaam's  prophecy.  Numb.  xxiv.  17.  Persia 
or  Mesopotamia  was  probably  their  residence. 
The  way  was  doubtless  long,  but  they  found 
Christ,  while  those  nearer  Him  had  not  even 
looked  for  Him.  The  hope  of  a  Saviour  was 
given  to  the  Jews  as  a  chosen  race,  but  the  same 
hope  was  given  to  chosen  individuals  among  the 
Gentiles.  Comp.  the  many  instances  in  Old 
Testament  history.  —  To  Jerusalem.  At  the  cap- 
ital they  looked  for  the  King,  or  for  tidings  of 
him.  For  a  description  of  the  city,  see  map  and 
Bible  dictionaries.  The  ^cavations  of  the  Pales- 
tine Exploration  Fund  tend  to  alter  the  commonly 
received  views  in  regard  to  some  of  the  localities. 
Ver.  2.  Where  is  he  that  is  born  King  of  the 
Jews?  Confidence  is  implied  in  the  question. 
The  word  '  born '  is  emphatic  ;  the  one  sought 
was  not  only  newly  born,  but  a  born  king,  not  one 
placed  on  the  throne  by  accident.  The  question 
involves  a  deeper  meaning  than  the  magi  de- 
signed. A  born  King  of  the  Jews  is  the  hope  of 
the  Gentiles  also,  according  to  the  promise  now 
so  widely  fulfilled.  —  For  we  saw.  They  prob- 
ably had  not  seen  it  all  along  their  journey,  cer- 
tainly not  while  in  Jerusalem.  — His  star.  Comp. 
Zumpt  on  the  year  of  our  Lord's  birth  ;  Up/nun 
on  the  star  of.Bethlehem.  The  event  was  worthy 
of  such  a  display  of  power.  Explanations:  (i) 
A  meteor  or  a  comet.  Improbable.  (2)  A  mi- 
raculous star  appearing  for  their  guidance,  and 
then  disappearing  (seen  by  them  only,  as  some 
think).  (3)  A  remarkable  conjunction  of  the 
heavenly  bodies,  viz.,  of  the  planets  Jupiter,  Sat- 
urn, Mars,  and  an  extraordinary  star.  First 
proposed  by  the  devout  astronomer  Kepler.  Ju- 
piter and  Saturn  were  conjoined  in  the  year  of 
Rome  747,  and  seen  twice  (May  20  and  Oct.  27), 
Mars  was  added  in  the  following  spring.  In 
1603  a  fourth  star  was  in  conjunction.  It  is  sup- 
posed that  this  occurred  at  that  time  also.  The 
recent  astronomical  calculations  on  this  subject' 
have  been  verified  at  the  Greenwich  Observatory. 
'  Abarbanel,  a  Jew  of  the  fifteenth  century,  speaks 
of  the  same  conjunction  as  occurring  before  the 
birth  of  Moses,  and  found  in  its  recurrence  in  his 


Chap.  II.  1-12.J      THE   GOSPEL   ACCORDING  TO    MATTHEW. 


35 


day  (a.  d.  1463)  a  sign  of  the  speedy  coming  of 
the  Messiah.'  Astrologers  would  attach  more 
importance  to  such  a  conjunction  than  to  the  ap- 
pearance of  a  new  star,  hence  the  phenomenon 
must  have  been  noticed  by  the  Magi.  The 
Greek  word  usnd,  however,  points  to  a  single 
star,  and  the  date  is  two  years  earlier  (b.  C.  7) 
than  that  in  which  Christ  is  generally  supposed 
to  have  been  born.  These  difficulties  are  not  in- 
superable, however.  (4)  The  expectations  of  the 
Magi  were  aroused  by  the  remarkable  conjunc- 
tion, and  their  watching  was  rewarded  by  the 
sight  of  the  miraculous  star.  This  is,  perhaps, 
the  best  theory.  It  recognizes  the  astronomical 
fact,  and  teaches  even  more  fully  the  lesson  that 
the  expectant  study  of  nature  leads  to  the  discov- 
ery of  the  supernatural.  Equally  with  the  last 
view  it  shows  us  the  Magi,  because  earnestly  seek- 
ing the  Messiah,  led  to  Him  by  nature,  by  science, 
if  astrology  can  be  so  termed.  God  can  use 
the  imperfect  researches  of  men,  and  blesses 
investigations  which  fail  of  obtaining  the  whole 
truth  ;  otherwise  modern  science  would  be  un- 
blessed no  less  than  astrology.  Astrology  did 
not,  at  all  events,  prevent  them  from  recogniz- 
ing '  His  Star.'  Among  ancient  nations  there 
was  a  general  belief,  that  strange  phenomena  in 
the  sky  betokened  important  events,  especially 
the  birth  of  great  men.  A  sign  in  heaven  will 
precede  the  second  coming  of  Christ  (chap.  xxii. 
30). — In  the  east.  Seen  by  them  in  Eastern 
countries,  or  seen  in  the  eastern  sky.  The  first 
was  certainly  the  fact,  but  the  second  is  the  prob- 
able meaning  here.  Some  explain  it  as  meaning : 
*at  its  rising,'  but  this  is  hardly  borne  out  by  the 
language.  —  And  have  come  to  worship  him.  No 
doubt  in  the  sense  of  religious  adoration.  Gen- 
tiles would  hardly  travel  so  far  merely  to  render 
the  homage  usually  accorded  to  earthly  kings. 

Ver.  3.  Herod  the  king;  the  reigning  king  — 
was  troubled,  fearing  for  his  throne,  as  might  be 
expected  from  his  jealous  disposition. — And  all 
Jerusalem  with  him.  Either  :  at  the  same  time 
with  him,  or  :  because  of  him,  knowing  his  cru- 
elty. Many  may  have  dreaded  the  Advent  of  the 
Messiah,  either  from  stings  of  conscience  or  from 
dread  of  the  troublous  times  which  were  expected 
to  attend  his  coming.  If  the  tyrant  tremble,  all 
his  surroundings  tremble  with  him.  Unbelievers, 
in  times  of  danger,  are  often  the  most  supersti- 
tious. Those  who  do  not  believe  in  God,  believe 
in  ghosts  or  idols. 

Ver.  4.  All  the  chief-priests.  Probably  not  a 
formal  meeting  of  the  Sanhedrin,  since  to  this 
belonged  the  '  elders  '  also,  who  are  not  mentioned 
here.  Literally  :  '  high  priests.'  It  includes,  be- 
sides the  one  actual  high-priest,  those  who  had 
held  the  office  (for  the  Romans  often  transferred 
it,  contrary  to  the  Jewish  law),  and,  perhaps,  the 
heads  of  the  twenty-four  courses  of  priests.  — 
Scribes  of  the  people.  The  successors  of  Ezra, 
the  official  copyists  of  the  Scriptures,  who  natur- 
ally became  its  expounders.  These  two  classes 
were  the  proper  ones  to  answer  Herod's  ques- 
tion. —  Where  the  Christ  should  be  born.  An  ac- 
knowledgment that  the  Messiah  had  been  prom- 
ised by  God.  Herod's  subsequent  cruelty  was  a 
defiance  of  God.  The  scribes  knew  the  letter, 
but  not  the  spirit  of  the  Scripture.  The  Magi, 
with  less  knowledge  but  more  faith,  were  nearer 
the  truth.  The  indifference  of  the  former  was 
hostility  in  the  germ. 

Ver.  5.  For,  They  speak  of  the  prophetic 
declaration    as    decisive.  —  It  is  written.     It   has 


been  written  and  still  remains  on  record.  —  By 
(literally,  through)  the  prophet  (Micah  v.  i,  2). 
As  the  prophecy  was  well  knov/n  the  name  is  not 
given. 

Ver.  6.  And  thou  Bethlehem. ..  Freely  quoted 
from  the  Greek  version  (the  Septuagint)'then  in 
common  use.  The  Hebrew  is  literally  :  '  But 
thou  Bethlehem  Ephratah,  too  small  to  be  among 
the  thousands  of  Judah  [/.  e.,  the  towns  where 
the  heads  of  thousands  resided,  the  chief  towns 
of  the  subdivisions  of  the  tribes]  :  but  of  thee 
shall  come  forth  unto  me  one  who  is  to  be  ruler 
in  Israel.'  The  variations  are  undoubtedly  in- 
tentional and  explanatory.  It  is  not  evident 
whether  the  passage  was  quoted  by  the  scribes, 
or  inserted  as  an  explanation  by  Matthew.  In- 
stead of  Ephrata,  we  find  'the  land  of  Judah,' 
and  instead  of  '  too  small  to  be  among '  we  have 
'art  not  the  least,'  which  is  a  sort  of  question  in- 
troducing the  insignificance  of  the  place,  and  im- 
plying its  moral  greatness  as  the  birthplace  of 
the  Messiah.  Bethlehem  was  not  among  the 
chief  towns  of  Judah  in  the  list  given.  Josh,  xv, 
59.  —  Princes  is,  according  to  a  usual  figure,  put 
for  the  towns  where  the  princes,  or  heads  of 
thousands,  lived.  —  For  gives  the  reason  for  the 
greatness  in  spite  of  the  insignificance.  —  Shall 
be  the  shepherd.  This  includes  both  ruling  and 
feeding  ;  the  meaning  is  :  shall  be  a  careful  and 
affectionate  ruler. 

Ver.  7.  Privately.  This  indicates  his  evil 
purpose,  and  is  quite  characteristic  of  political 
suspicion.  —  Learned  of  them  exactly.  He  prob- 
ably drew  some  inference  from  what  they  told 
him,  and  took  measures  accordingly.  —  What 
time.  This  implies  how  long  it  had  appeared, 
quite  as  much  as,  when  it  appeared. 

Ver.  8.  Contains  his  deceitful  command.  It 
was  a  lie  diplomatic,  based  on  the  truth,  for  he 
sent  them  to  Bethlehem. 

Ver.  9.  They  went  their  way-  The  interview 
seems  to  have  taken  place  in  the  evening,  and 
they  set  out  immediately  afterwards,  but  night 
travelling  is  customary  in  the  east.  —  Lo,  the  star, 
etc.  The  theory  of  a  miraculous  star  easily  ex- 
plains the  statement  of  this  verse,  and  if  we  were 
told  that  the  star  stood  over  the  house,  then  no 
other  explanation  will  suffice.  The  expression, 
where  the  young  child  was,  may,  however,  refer 
to  Bethlehem.  The  astronomical  theory  thus  ex- 
plains the  passage  :  The  most  remarkable  con- 
junction of  Jupiter  and  Saturn  took  place  in  May, 
and  would  be  visible  before  sunrise  (2.  e.,  in  the 
east),  five  months  afterwards,  a  sufficient  time  to 
perform  the  journey  ;  another  conjunction  took 
place  which  would  be  visible  near  the  meridian 
shortly  after  sunset.  If  then  they  set  out  in  the 
early  night  this  phenomenon  would  be  apparent 
in  the  direction  of  Bethlehem.  Being  near  the 
zenith  it  would  seem  to  go  before  them  on  their 
way.  Supposing,  then,  the  standing  of  the  star 
to  mean  its  reaching  its  zenith,  there  would  be 
about  sufficient  time  to  reach  Bethlehem,  for  the 
calculations  show  that  the  planets  were  at  the 
zenith  one  and  a  half  hours  after  sunset.  The 
time  of  year,  according  to  this  view,  was  Decem- 
ber 5. 

Ver.  10.  When  they  saw  the  star.  This  shows 
that  for  some  time,  at  least,  they  had  not  seen  it. 
—  They  rejoiced  with  exceeding  great  joy.  Lit- 
erally, 'rejoiced  a  great  joy  exceedingly.'  The  re- 
appearance of  the  star  indicated  to  them  their 
success  and  the  truth  of  then-  calculations  The 
joy,  however,  was  not  at  the  standing  of  the  star. 


36 


THE   GOSPEL  ACCORDING*  TO    MATTHEW.      [Chap.   II.  1-23 


but  at  its  appearing  again,  hence  miraculous  guid- 
ance is  not  necessarily  implied. 

Ver.  II.  The  house.  Probaoly  not  the  place 
where  Jesus  was  born,  but  temporary  lodgings,  in 
which  they  remained  until  '  the  forty  days  of  puri- 
fication "were  accomplished.  If  the  event  falls 
within  that  period  it  would  be  easy  to  find  the 
house,  since  the  story  told  by  the  shepherds  would 
not  be  so  soon  forgotten  in  a  little  place  like 
Bethlehem.  —  With  Mary,  his  mother,  not  '  Mary 
with  her  child'  (as  the  later  Mariolatry  would 
have  it).  The  same  order  occurs  in  vers.  13,  14, 
20,  21.  Joseph  seems  to  have  been  absent.  — 
And  they  feU  down  and  worshipped  him,  and 
Him  alone.  The  worship  was  more  than  the 
usual  reverence  to  kings,  or  the  journey  of  the 
Magi  would  seem  unaccountable  (comp.  ver.  2)  — 
Opening  their  treasures.  The  bags  or  boxes  con- 
taining their  treasures.  —  Gifts  to  a  superior  sov- 
ereign were  usual  in  the  East.  —  Gold,  Offered 
chiefly  to  kings  and  gods  —  Frankincense.  A 
resinoij^  transparent  gum  of  bitter  taste  and  fra- 
grant odor,  used  in  sacrifices  and  temple  worship, 
distilled  from  a  tree  in  Arabia  and  India.  — 
Myrrh.  An  aromatic  gum,  produced  from  a 
thorn-bush,  indigenous  in  Arabia  and  Ethiopia, 
but  growing  also  in  Palestine,  used  for  fumigation 
and  for  improving  the  taste  of  wine,  but  especially 
as  an  ingredient  of  a  very  precious  ointment. 
The  Greek  word  is  s7/iyrna.  These  gifts  were 
costly,  but  give  no  clue  to  the  home  of  the  magi, 
nor  do  they  indicate  their  number  or  rank. 

The  holy  family  were  thus  providentially  sup- 
plied with  means  for  the  journey  to  Egypt,  and 


for  the  purification  of  Mary.  Strangers  from  a 
distance  must  be  the  instruments  of  providing  foi 
the  born  King  of  the  Jews  ;  the  promised  Mes- 
siah supported  in  his  poverty  by  heathen.  Offer- 
ing to  the  Lord  what  we  have  ;  He  knows  how  to 
put  it  to  the  very  best  use.  These  heathen  show 
how  the  sight  of  Christ  not  only  leads  earnest 
hearts  to  worship,  but  willing  hands  to  give. 

Ver.  12.  Being  warned  of" God.  probably  they 
had  asked  guidance,  because  they  suspected 
Herod's  double  dealing.  They  obtained  guid- 
ance in  a  dream,  or  by  dreams.  —  They  departed, 
or 'withdrew.'  —  By  another  way.  Avoiding  Je- 
rusalem, to  which  they  would  naturally  have  re- 
turned, wherever  their  own  country  might  have 
been.  —  Their  own  country.     Still  indefinite. 

The  brief  story  of  this  episode  thus  ends. 
Superstition  has  founded  legends  upon  it ;  faith 
finds  many  lessons  in  it.  Heaven  and  earth 
move,  as  it  were,  about  the  holy  child  as  their 
centre  ;  He  is  so  remote,  so  hidden,  so  disowned,, 
yet  near,  discovered  and  acknowledged  by  those 
who  seek  Him ;  their  search  is  helped  not  only 
by  Scripture,  but  by  nature  and  the  most  imper- 
fect science  ;  the  awakening  faith  of  the  Gentiles- 
and  the  slumbering  unbelief  of  the  Jews.  The 
star  of  Bethlehem  is  a  beautiful  symbol  of  the 
nobler  aspirations  of  heathenism  and  of  every 
human  soul  toward  the  incarnate  God  to  whom 
it  points  and  over  whom  it  abides.  The  Magi, 
like  Melchizedek  and  Job,  open  to  us  a  vista  oiF 
hope  respecting  the  salvation  of  many  who  live 
outside  the  visible  church  and  removed  from  the 
ordinary  means  of  grace. 


13 


Chapter  II.     13-23. 
The  Flight  i?tto  Egypt 


A  ND  ^  when  they  were  departed,  behold,  the^  angel  of  the 


Lord  appeareth  to  Joseph  in  a  dream,  saying.  Arise,  and 
take  the  young  child  and  his  mother,  and  flee  into  Egypt,  and 
be  thou  there  until  I  bring  thee  word  :  ^   for  Herod  will  seek 

14  the  young  child  to  destroy  him.  When  he  arose,  he*  took  the 
young  child  and  his  mother  by  night,  and  departed  into  Egypt  : 

15  And  was  there  until  the  death  of  Herod  :  that  it  might  be  ful- 
filled which  was  spoken  of  the  Lord  "by  the  prophet,^  saying,  aHos.  xi. » 
Out  of  Egypt  have^  I  called  my  son. 

1 6  Then  Herod,  when  he  saw  that  he  was  mocked  of  the  wise  men,  "^ 
was  exceeding  wroth,  and  sent  forth,  and  slew  all  the  children  ^ 
that  were  in  Bethlehem,  and  in  all  the  coasts  ^  thereof,  from  two 
years  old  and  under,  according  to  the  time  which  he  had  dili- 

17  gently  inquired  1°  of  the  wise  men."     Then  was  fulfilled  that 

which  was  spoken  *  by  Jeremy  ^^  the  prophet,  saying,  ajkr.xxxi.  is 


^  Now  2  an  ^  I  tell  thee 

5  by  the  Lord  through  the  prophet 
'  trrfled  with  {or  lightly  treated)  by  the  Magi 
*  borders  ^°  exactly  learned 


*  And  he  arose  and 

*  otnit  have 

*  male  children 
^1  Jeremiah 


Chap.  II.  13-23.]      THE   GOSPEL  ACCORDING   TO    MATTHEW.  37 

18  In  Rama  was  there  a  voice  heard,^^ 
Lamentation,  and  ^^  weeping,  and  great  mourning, 
Rachel  weepingy<?r  her  children  ; 

And  [she]  would  not  be  comforted, 
Because  they  are  not. 

19  But  when  Herod  was  dead,  behold,  an  angel  of  the  Lord  ap- 

20  peareth  in  a  dream  to  Joseph  in  Egypt,  Saying  Arise,  and  take 
the  young  child  and  his  mother,  and  go  into  the  land  of  Israel : 

21  for  they  are  dead  which  sought  the  young  child's  life.  And  he 
arose,  and  took  the  young  child  and  his  mother,  and  came  into 

22  the  land  of  Israel.  But  when  he  heard  that  Archelaus  did  reign 
in  1*  Judea  in  the  room  of  his  father  Herod,  he  was  afraid  to  go 
thither  :  notwithstanding,  ^^  being  warned  of  God  in  a  dream,  he 

23  turned  aside  ^^  into  the  parts  of  "^  Galilee  :  And  he  ^'^  came  and  cchap.iii.  13; 
dwelt  in  a  city  called  **  Nazareth  :  that  it  might  be  fulfilled  which  rfchap^iv!i3; 
was  spoken  by^^  the  prophets.  He  shalH^  be  called  a  Nazarene.  ^ohn I'.fs'' 

12  A  voice  was  heard  in  Ramah  ^^  omz'i  lamentation  and 

^■*  was  reigning  over  ^^  and  ^^  withdrew 

1'^  tf;;///  he,  substituting  a  cotfifua  at  the  close  of  verse  22 
^8  through  ^^  that  he  should 


Chronology.  We  place  the  flight  into  Egypt 
affer  the  presentation  in  the  temple  (Luke  ii.  22- 
39).  The  latter  took  place  on  the  fortieth  day, 
and  the  interval  which  this  allows  is  too  brief  for 
the  events  of  this  section.  On  the  relative  posi- 
tion of  the  Adoration  of  the  Magi  and  the  pre- 
sentation, see  Luke  ii.  22-39.  On  the  childhood 
of  Jesus,  see  Luke  ii.  40-52. 

Contents.  Peculiar  to  Matthew,  who  follows 
the  thread  of  the  history,  rather  to  discover 
proofs  of  the  Messiahship  of  Jesus  than  to  pre- 
sent a  full  and  chronological  narrative  of  events. 
In  this  section  the  fulfilment  of  Old  Testament 
prophecy  is  asserted  in  accordance  with  this  de- 
sign. The  flight  into  Egypt.  Herod,  failing  to 
discover  the  Messiah  by  craft,  seeks  to  destroy 
Him  without  discovery,  by  indiscriminate  cruelty. 
The  return  to  Judea  and  the  residence  in  Galilee. 
Herod,  the  king  of  the  Jews  through  Roman 
favor,  represents  the  fruitless  hostility  of  Jew  and 
Gentile  to  the  Christ  of  God  ;  which  results,  how- 
ever, in  great  human  distress.  Egypt  and  Galilee 
protect  Him  whom  Jerusalem  persecutes.  Flight 
and  persecution  follow  the  angelic  anthem  and 
the  adoration  of  the  Magi.  Egypt  the  cradle  of 
God's  people,  in  both  dispensations.  —  'Jesus  has 
sanctified  even  the  afflictions  of  our  childhood ' 
(Starke). — Nazareth  a  symbol  of  the  humilia- 
tion of  Christ  and  the  humble  condition  of  His 
people. 

Ver.  13.  The  Magi  may  have  communicated 
their  suspicions  or  revelation  (ver.  12)  to  Joseph, 
to  whom  as  the  head  of  the  family  the  present 
revelation  is  made,  in  a  dream,  again.  —  Egypt, 
'  as  near,  as  a  Roman  province  and  independent 
of  Herod,  and  much  inhabited  by  Jews,  was  an 
easy  and  convenient  refuge  '  (Alford).  In  Alex- 
andria, its  chief  city,  the  Old  Testament  had  been 
translated  into  Greek,  and  there  the  Jewish  and 
Greek  religions  and  systems  of  thought  were 
brought  into  contact,  resulting  in  the  philosophy 


of  Philo  and  his  followers.  —  Until  I  tell  thee,  or, 
say  to  thee  (what  thou  shalt  do)  —  Will  seek, 
more  exactly,  '  is  about  to  seek.' 

Ver.  14.  And  he  arose.  Implying  immediate 
obedience  ;  characteristic  of  genuine  faith.  —  By 
night,  /.  e.,  the  same  night.  — Departed,  or,  'with- 
drew,' the  same  word  which  was  used  respecting 
the  Magi. 

Ver.  15.  The  prophet.  Hosea  (xi.  i).  A  proph- 
ecy referring  first  to  the  children  of  Israel,  then 
typical  of  Christ.  Alford :  '  It  seems  to  have 
been  a  settled  axiom  of  interpretation  (which  has, 
by  its  adoption  in  the  New  Testament,  received 
the  sanction  of  the  Holy  Ghost  Himself,  and  now 
stands  for  our  guidance),  that  the  subject  of  all 
allusions,  the  represented  in  all  parables  and 
dark  sayings,  was  He  who  was  to  come,  or  the 
circumstances  attendant  on  His  advent  or  reign.' 
—  The  place  of  Egypt  in  history  should  not  be 
forgotten.  Thence  came  the  children  of  Israel 
and  He  whom  they  typified  ;  but  thence,  too,  an- 
cient civilization  and  the  influence  which  pre- 
pared the  way  for  the  spread  of  the  gospel.  God 
did  not  forsake  the  Gentile  world,  though  it  for- 
sook Him.  His  providential  care  was  as  really 
present  in  the  formation  of  that  civilization  which 
issued  from  Egypt,  as  in  the  occurrences  which 
led  Israel  and  Jesus  thither. — The  place  of  so- 
journ is  unknown,  though  tradition  points  to  a 
village  called  Metariyeh,  not  far  from  the  city 
of  Heliopolis,  and  near  the  site  of  the  temple 
erected  in  Egypt  for  the  Jews  under  the  priest- 
hood of  Onias. 

Ver.  16.  The  beginning  of  the  persecutions 
which  culminated  in  the  crucifixion.  —  Then  Herod 
when  he  saw  that  he  was  trifled  with,  i.  e.,  duped, 
according  to  his  view  of  the  case,  by  the  Magi, 
was  exceeding  wroth.  The  murderer  of  his  own 
wife  (Mariamne)  and  two  sons  (Alexander  and 
Aristobulus)  would  easily  murder  other  children 
in  his  anger.     The   emperor  Augustus  made  a 


38 


THE   GOSPEL   ACCORDING   TO   MATTHEW.      [Chap.  U.  13-23. 


Greek  witticism  on  the  cruelty  of  Herod  to  his 
sons,  and  Josephus  records  that  he  ordered  a 
number  of  the  chief  men  to  be  put  to  death  as 
soon  as  he  expired,  that  there  might  be  no  re- 
joicing at  his  own  decease.  Josephus,  however, 
does  not  mention  the  massacre  at  Bethlehem.  It 
may  have  been  unknown  to  him,  since  the  send- 
ing forth  may  have  been  in  secret,  as  was  the 
questioning   of  the   Magi   (ver.  7),  or  unnoticed 


A  Coin  of  Herod  the  Great. 
among  the  many  horrible  crimes  of  Herod. 


It 


will  only  be  right,  in  estimating  the  value  of  the 
facts  related  by  this  Evangelist,  to  remember  that 
the  more  forced  in  some  cases  appears  the  con- 
nection which  he  maintains  between  the  facts  he 
mentions  and  the  prophecies  he  applies  to  them, 
the  less  probable  is  it  that  the  former  were  in- 
vented on  the  foundation  of  the  latter.  Such  in- 
cidents as  the  journey  into  Egypt  and  the  mas- 


sacre of  the  children,  must  have  been  well-ascer- 
tained facts  before  any  one  would  think  of  finding 
a  prophetic  announcement  of  them  in  the  words 
of  Hosea  and  Jeremiah,  which  the  author  quotes 
and  applies  to  them.'  (Godet.)  — Male  children, 
as  the  Greek  implies.  —  In  aU  its  borders, 
'  coasts  '  is  now  applied  to  sea  borders  alone. 
The  neighborhood  was  included  that  there  might 
be  no  escape,  just  as  the  age,  two  years,  was 
the  extreme  limit  within  which  the  child  could 
have  been  born,  according  to  the  time,  or  period, 
whicli  lie  had  exactly  learned  of  the  Magi.  .(Vs 
children  under  the  age  of  two  years  were  slain, 
it  is  probable  that  the  star  had  not  appeared  so 
long  a  time  before  the  visit  of  the  Magi.  Cruelty 
here  overran  the  limits  of  space  and  time  alike. 
These  infant  martyrs  were  much  celebrated  in  the 
ancient  church,  especially  on  the  feast  of  Inno- 
cents (December  28). 

Ver.  17.  Jeremiah  the  prophet  (xxxii.  15). 
Free  quotation  (from  the  Septuagint)  of  a  typical 
prophecy.  Not :  '  that  it  might  be  fulfilled,'  but 
simply  :  '  was  fulfilled.' 

Ver.  18.  In  Ramah,  etc.  The  words  '  lamenta- 
tion and  '  are  found  in  the  Septuagint,  but  to  be 
omitted  here.  The  passage  refers  primarily  to 
the  leading  of  the  Israelites  captive  to  Babylon. 
Rachel,  the  ancestress  of  Benjamin,  buried  near 
Bethlehem,  is  represented  as  issuing   from  the 


Rachel  s  Tomb 


grave  and  lamenting,  thus  indicating  extreme  ca- 
lamity. The  sound  of  her  lamentations  is  carried 
beyond  Jerusalem,  and  heard  at  Ramah  (the  name 
probably  means  'high'),  a  fortress  of  Israel  on 
the  frontier  toward  Judah,  where  the  captives  were 
collected.  The  iigure  becomes  a  typical  prophecy 
of  the  grief  in  Bethlehem.  Rachel  was  the  an- 
cestress of  the  tribe  of  Benjamin,  which  was  al- 
ways identified  in  fortune  with  Judah.  She  well 
represents  the  mothers  of  Bethlehem,  near  to 
which  she  died  in  child-birth  and  was  buried. 
Her  tomb,  on  the  site  of  which  there  is  now  a 
mosque,  lies  about  half  a  mile  north  of  Bethle- 


hem on  the  road  to  Jerusalem.  See  the  accom-' 
panying  cut  of  the  mosque,  with  the  village  of 
Bet  Jala  in  the  background.  Jews,  Christians, 
and  Mohammedans  alike  revere  the  spot,  which 
is  much  frequented  by  '  pilgrims.'  '  The  wail  of 
Rachel  is  renewed  in  the  Church  as  often  as  the 
witnesses  to  the  truth  are  put  to  death  by  carnal 
and  worldly  men,  who  profess  to  be  the  repre- 
sentatives of  the  Church.'     (Lange.) 

Ver.  19.  When  Herod  was  dead.  Herod  died 
at  Jericho  about  the  time  of  the  Passover  (April) 
in  the  year  750  after  the  building  of  Rome,  four 
years  before  the  date  from  which  we  reckon  our 


Chap.  II.  13-23.]      THE   GOSPEL  ACCORDING   TO    MATTHEW. 


39 


time.  The  common  Christian  era  was  not  fixed 
until  five  hundred  years  later.  (See  Introd.,  §  8.) 
The  length  of  the  stay  in  Egypt  has  however 
been  variously  reckoned  from  a  few  weeks  to  three 
years  in  accordance  with  the  various  dates  as- 
signed to  the  Nativity.  The  Evangelist  adds  no 
comment  on  Herod's  character,  no  terms  of  re- 
proach. He  can  learn  little,  who  will  not  of  him- 
self make  proper  inferences.  Josephus  describes 
the  horrible  death  of  Herod,  amid  alternate  de- 
signs of  revenge  and  fits  of  despair. 

Ver.  20.  They  are  dead,  etc.  A  similar  ex- 
pression is  used  (Ex.  iv.  19)  in  a  revelation  made 
to  Moses,  with  which  Joseph  was  certainly  ac- 
quainted. 

Ver.  21.  The  land  of  Israel  included  Galilee, 
but  Judea  would  be  reached  first  on  the  return. 

Ver.  22.  Archelaus.  Four  sons  of  Herod  (the 
Great)  are  mentioned  in  the  New  Testament. 
(He  had  ten  wives  and  fourteen  children.)  (i) 
Herod  Antipas,  the  murderer  of  John  the  Baptist 
(frequently  mentioned  in  Gospels  and  Acts  iv.  27  ; 
xiii.  i),  and  (2)  A7-chelans,  were  sons  of  Malthace 
the  fourth  wife  of  Herod  ;  (3)  Herod  Philip  I. 
('  Philip,'  Mark  vi.  17)  was  the  son  of  Mariamne, 
the  third  wife,  and  lived  a  private  life,  having 
been  excluded  from  all  share  in  his  father's  pos- 
sessions ;  (4)  Herod  Philip  II.  ('  Philip  the  te- 
trarch,'  Luke  iii.  i),  was  the  son  of  Cleopatra, 
the  fifth  wife  of  Herod,  and  the  husband  of  Sa- 
lome, the  daughter  of  Herodias  (Matt.  xiv.  6  ; 
Mark  vi.  22),  and  his  half-brother  Philip.  —  The 
name,  'Archelaus,'  means  '  ruler  of  the  people.' 
Herod  excluded  Archelaus  by  will  from  any  share 
in  his  dominions,  but  afterward  bequeathed  him 
'  the  kingdom.'  The  Emperor  Augustus  allowed 
him  to  be  '  Ethnarch  '  over  Judea,  Idumea,  and 
Samaria.  He  was  actually  reigning  at  the  time 
referred  to  in  this  verse.  He  was  afterward  sum- 
moned to  Rome  and  banished  into  Gaul.  Herod 
Agri]3pa  I.  ('Herod  the  King,'  Acts  xii.  i,  etc.) 
and  Herod  Agrippa  II.  ('  King  Agrippa,'  Acts 
XXV.,  xxvi.)  his  son,  were  descendants  of  Aristo- 
buius,  the  murdered  son  of  Plerod  the  Great.  — 
Was  afraid  to  go  thither.  Hearing  this,  proba- 
bly, on  the  way,  he  turned  aside  before  reaching 
Judea.  The  word  go,  strictly  means  '  go  away,' 
as  if  he  would  naturally  have  gone  somewhere 
else,  /.  e.,  to  Nazareth  his  home. — And.  The 
rendering  of  the  E.  V.  ('notwithstanding')  has 
misled  many  into  the  notion  that  Joseph  acted  con- 
trary to  the  revelation  he  received  on  his  return 
from  Egypt,  an  idea  of  which  there  is  no  trace 
in  the  original.  —  Warned,  even  more  than  in  ver. 
12,  implies  a  previous  inquiry.  — Withdrew,  as  in 
ver.  12,  14.  —  The  parts  of  Galilee,  /.  e.,  the  coun- 
try itself,  the  northernmost  province  of  Palestine.' 
The  name  is  derived  from  a  word  signifying  a 
ring  or  circle.  The  Galileans,  though  Jews  in 
religion,  were  looked  down  upon  by  inhabitants 
of  Judea  (Jews  in  the  strict  sense),  probably  be- 
cause provincials,  and  living  more  closely  allied 
with  the  heathen.  Samaria  lay  between  Judea 
and  Galilee. 

Ver.  23.  It  does  not  follow  that  Matthew  was 
not  aware  of  the  previous  residence  of  Joseph  in 
Nazareth.    There  is  no  contradiction  between  his 


statements  and  those  of  Luke.  Each  mentions 
those  facts  most  important  for  his  special  pur- 
pose. Matthew's  narrative  is  not  a  biography, 
but  brings  up  facts  to  prove  the  fulfilment  of 
prophecy.  He  reserves  the  mention  of  Nazareth 
until  he  can  say  :  '  that  it  might  be  fulfilled,'  etc. 
Nor  was  it  strange  that  Joseph,  though  pre- 
viously a  resident  of  Galilee,  should  at  first  seek 
to  return  to  Judea.  The  revelations  made  to 
him  would  suggest  Bethlehem  as  the  proper 
place  to  train  this  'child.'  'He  naturally  sup- 
posed that  He  who  was  of  the  tribe  of  Judah 
should  dwell  in  the  land  of  Judah,  the  most  re- 
ligious, most  sacred  part  of  Palestine  ;  and,  as 
the  promised  Messiah,  should  be  brought  as 
near  as  possible  to  the  theocratic  centre,  where 
He  might  have  frequent  intercourse  with  the 
priests  and  rabbins,  and  be  educated  under  the 
very  shadow  of  the  temple.  Only  through  a  spe- 
cial command  of  God,  was  he  led  to  return  with 
Jesus  to  Galilee  ;  and  that  he  made  his  abode  in 
the  obscure  vale  of  Nazareth,  can  only  be  ex- 
plained by  the  fact,  of  which  Matthew  is  wholly 
silent,  that  this  had  been  his  earlier  residence,  as 
related  by  Luke.'  (Andrews.)  All  difficulties 
are  met,  if  we  suppose  that  when  Joseph  and 
Mary  left  Nazareth  at  the  time  of  the  census, 
they  intended  to  settle  at  Bethlehem,  which  they 
would  regard  as  the  most  suitable  place  of  resi- 
dence for  the  expected  child,  the  infant  Mes- 
siah. —  A  city  called  Nazareth.  Implying  the 
comparative  obscurity  of  the  place.  '  It  is  situ- 
ated on  the  northern  edge  of  the  great  central 
plain  of  Jezreel  or  Esdraelon,  into  which  it  opens 
through  a  narrow  pass  in  the  wall  of  hills  by  which 
it  is  surrounded.  The  name  Nazareth,  seems  to 
be  an  Aramaic  form  of  a  Hebrew  word,  meaning 
a  shoot  or  twig,  and  applied  by  Isaiah  (xi.  i)  to 
the  Messiah  as  a  shoot  from  the  prostrate  trunk 
or  stem  of  Jesse,  i.  e.,  to  his  birth  from  the  royal 
family  of  Judah  in  its  humble  and  reduced  es- 
tate. This  coincidence  of  name,  as  well  as  the 
obscurity  of  Nazareth  itself  and  the  general  con- 
tempt for  Galilee  at  large,  established  an  associa- 
tion between  our  Lord's  humiliation  and  his  resi- 
dence at  this  place,  so  that  various  predictions  of 
his  low  condition  were  fulfilled  in  being  called  a 
Nazarene.'  (J.  A.Alexander.) — That  it  might 
be  fulfilled.  God  so  willed  it,  irrespective  of  Jo- 
seph's design  of  settling  there.  —  Prophets,  In- 
definite, because  what  follows  is  a  summing  up 
of  the  sense  of  a  number  of  prophetic  allusions.  — 
That  he  should  be  called  a  Nazarene.  He  was  thus 
called,  as  an  inhabitant  of  Nazareth  (comp.  Acts 
xxiv.  6  :  '  sect  of  the  Nazarenes  ')  ;  but  no  prophet 
uses  these  words  or  applies  this  name  to  the 
Messiah.  It  cannot  be  a  quotation  from  a  lost 
or  apocryphal  book,  nor  is  the  term  identical  with 
'  Nazarite.'  '  The  various  allusions  to  the  de- 
spised and  humble  appearance  of  the  Messiah 
are,  so  to  speak,  concentrated  in  that  of  Nezer. 
The  prophets  applied  to  Him  the  term  brajtek 
or  bush,  \\\  reference*  to  his  insignificance  in  the 
eyes  of  the  world ;  and  this  appellation  was  spec- 
ially verified,  when  He  appeared  as  an  inhabitant 
of  despised  Nazareth,  "  the  town  of  shrubs."  '  — 
(Lange.) 


40  .        THE   GOSPEL   ACCORDING   TO   MATTHEW.      [Chap.  III.  1-12. 

Chapter  III.  1-12. 
The  Preaching  of  yohn  the  Baptist. 

1  "  T  N    those   days  came  ^  John  the  Baptist,  preaching  in  *  the  *  ^.^^^  '•  3- 

2  -1- wilderness  of  Judea,   And^  saying,  "^  Repent  ye :  ^  for  ''the     LuKEiii.  a- 

3  kingdom  of  heaven  is  at  hand.  For  this  is  he  that  was  spoken  ^  jud^  esT  16' 
of  by^  the  prophet  Esaias,^  saying,  "The  voice  of 'one  crying  in  ^chap.'xiV; 
the  wilderness,  •'' Prepare  ye  the  way  of  the  Lord,  make  his  paths     t"'^^,  ^^' 

4  straight.  And  the  same  John  ^  had  ^  his  raiment  of  camel's  hair,  ^  johnl.'  II 
and  a  leathern  girdle  about  his  loins  ;  and  his  meat '''  was  ''locusts  '^  2  Kjl's^f' 

5  and  '  wild  honey.     Then  went  out  to  him  Jerusalem,  and  all  Ju-    xm^'. 

6  dea,  and  all  the  region  round  about  Jordan,  And  were  ^  baptized  / 1  slm.''x1v 

7  of  ^  him  in  Jordan,^''  confessing  their  sins.  But  when  he  saw  k  Chap.'xxiii 
many  of  *  the  Pharisees  and  '  Sadducees  come  ^^  to  his  bap- 1  chap.'xxii. 
tism,^^  he  said  unto  them,  "*  O  generation  of  vipers,  who  hath  ^  c'haps.  xn. 

34;xxiii.33. 

8  warned  ^^  you  to  flee  from  "  the  wrath  to  come  .-*     Bring  forth  «  '  Thess.  i. 

9  therefore  fruits  "  meet  for  repentance  :  ^*  And  think  not  to  say  "  ^"^'^  ^^i- 
within  yourselves,  ^  We  have  Abraham  to  our  father  :  for  I  say  p  John  viii 
unto  yoti,  that  God  is  able  of  these  stones  to  raise  up  children 

10  unto  Abraham.     And  now  also  the  axe  is  laid  unto  the  root  ^^  ^  chap.  vH. 
of  the  trees  :  therefore  *  every  tree  ^^  which  ^"  bringeth  not  forth    '^' 

11  good  fruit  is  hewn  down,  and  cast  into  the  fire.  ''I  indeed  bap-  r  joimi.  26; 
tize  you  with  water  ^unto  repentance:  but  'he  that  cometh  ^  vers.  2,8; 
after  me  is  mightier  than  I,  whose  shoes  ^^  I  am  not  worthy    xix.  4. 

to  bear :  he  shall  baptize  you "  with  the  Holy  Ghost,  and  with    '6,  27 ;  iii. 

12  fire  :  ^^   Whose  fan  ^"^  is  in  his  hand,  and   he  will  thoroughly  «  J°hn  i.  33-. 

"      •'    X  Chap,   xiii 

purge  his  floor,  and  ^  gather  his  wheat  into  the  garner  ;  but  he    3°-    . 

tr       ^  '  O  o  1  y  Mark  ix.  43 

will  burn  up  the  chaff  with  ^  unquenchable  fire.^^  ^s. 

^  Cometh  ^  omit  And  '  omit  ye  *  or  through 

^  Isaiah  ^  Now  John  himself  '  food  ^  they  were 

9  by  ^°  the  river  Jordan  ii  coming 

^2  sotne  read  for  baptism  ^^  Brood  of  vipers,  who  warned 

1*  fruit  worthy  of  repentance  ^^  even  now  the  axe  is  lying  at  the  root 

1^  every  tree  therefore  "  that  i^  sandals 

^^  the  Holy  Ghost  and  fire  20  ^^  winnowing  shovel 

21  cleanse    his  threshing-floor ;     and    he    ^ill   gather   his   wheat   into    the 
garner,  but  the  chaff  he  will  burn  up  with  fire  unquenchable. 

Contents.  John  the  Baptist,  his  mission,  Elijah  (Luke  i.  17  ;  comp.  Matt.  xi.  14),  to  be 
character,  and  preaching.  The  section  takes  up  the  connecting  link  between  the  Old  and  New 
the  Old  Testament  prophecy  (ver.  3),  and  con-  Dispensations.  His  inspiration  (comp.  Luke  iii. 
eludes  with  an  announcement  of  the  coming  Mes-  2  :  '  the  word  of  God  came  to  John,'  the  Old 
siah  (vers.  11,  12),  whose  baptism  is  next  re-  Testament  formula)  was  '  more  of  a  sudden  over- 
corded.  John  combines  the  characters  of  Moses  powering  influence,  as  in  the  prophets,  than  a 
and  Isaiah,  joins  law  and  promise  in  his  preach-  gentle  indwelling,  manifested  through  the  indi- 
ing ;  the  last  of  the  Old  Testament  and  nearest  vidual  character,  as  in  the  apostles  and  evan- 
to  the  New  (comp.  chap.  xi.  11).  He  decreases  gelists'  (Alford).  His  doubts  about  the  mission' 
that  Christ  may  increase  (John  iii.  30)  ;  preaches  of  Christ  (chap.  xi.  3)  recall  the  impatience  of 
the  law  (repentance),  because  the  gospel  is  at  Elijah,  at  Horeb  (i  Kings  xix. ).  Yet  his  baptism 
hand  (ver.  2)  ;  stern  in  rebuke  of  sinners  (ver.  7),  had  a  greater  significance  than  the  Mosaic  ritual 
he  is  poor  in  spirit  before  the  Saviour  (ver.  11).  washings,  and  his  preaching  was  an  advance  on 
A  herald  of  the  kingdom  (ver.  2),  yet  not  of  it  all  previous  teaching.  The  former  culminated  in 
(chap.  xi.  11),  he  came  in  the  spirit  and  power  of  the  baptism  of  Christ  (vers.  15-17),  the  latter  in 


Chap.  III.  1-12.]       THE    GOSPEL   ACCORDING    TO    MATTHEW. 


the  announcement,  '  Behold  the  Lamb  of  God, 
which  taketh  away  the  sins  of  the  world '  (John 
i.  29). 

Ver.  I.  In  those  days.  Nearly  thirty  years 
after  the  events  mentioned  in  the  last  chapter 
(comp.  Luke  iii.  23).  Of  that  long  period  of  pri- 
vate discipline  and  preparation  in  Nazareth,  only 
one  incident  is  preserved  in  the  Gospels  (Luke 
ii.  42-52).  The  Apocryphal  histories  'of  the 
Infancy '  are  as  foolish  as  false.  This  silence 
of  Scripture  suggests  lessons  of  obedience  and 
reverence  to  parents,  of  patience  and  persever- 
ance in  the  long  processes  of  education  for  our 
life-work.  —  Cometh,  makes  his  appearance  as  a 
public  personage  ;  probably  at  the  Levitical  age 
of  thirty  years,  as  in  the  case  of  our  Lord  (Luke 
iii.  23).  This  chapter  is  then  the  history  of  six 
months.  —  John,  Hebrew  :  Joha7ian  (the  Lord 
graciously  gave)  allied  to  the  Phenician  name 
Hannibal  (German,  Gottlieb).  On  the  remarkable 
circumstances  attending  his  birth  and  naming,  see 
Luke  i.  He  was  related  to  the  holy  family, 
through  his  mother  (Luke  i.  36). — The  Baptist, 
well  known  as  such.  This  title  is  transferred 
from  the  Greek.  Mark  (vi.  14,  24)  twice  calls  him 
*  the  Baptizer'  ('he  who  baptized').  Baptism 
was  a  prominent  and,  as  far  as  previous  usage 
was  concerned,  a  distinctive  rite  in  his  minis- 
try.—  Preaching.  Proclaiming,  or  publishing,  as 
a  herald  does  ;  so  throughout  the  New  Testa- 
ment. Not  so  much  the  act  of  formal  religious 
instruction,  as  the  announcing  of  facts,  the  her- 
alding of  a  person.  Preaching  should  still  be 
thus  distinguished  from  lecturing,  catechising,  etc. 
John  was  emphatically  a  herald  (comp.  vers.  2, 
3),  and  in  the  truest  sense  a  prophet.  —  In  the 
"wilderness,  i.  e.  a  region  '  not  regularly  cultivated 
and  inhabited,  but  used  for  pasturage,  being  gen- 
erally without  wood,  and  deficient  in  water,  but 
not  entirely  destitute  of  vegetation.'  This  wil- 
derness was  a  rocky  tract  in  the  eastern  part  of 
Judea,  toward  the  Dead  Sea.  This  appearance 
in  the  wilderness  was  not  only  a  fulfilment  of 
prophecy,  but  characteristic  of  the  mission  of 
John  :  whom  men  should  go  out  to  see  (chap, 
xi.  7,  8,  9),  and  symbolical  of  the  isolation  of  the 
Tews  under  the  old  covenant. 

Ver.  2.  Kepent.  Not  mere  remorse,  but  con- 
version and  reformation,  or  turning  away  from  sin 
and  unto  God.  The  Greek  word  means  change  of 
mind  or  heart.  A  necessary  exhortation,  because 
the  people  were  corrupt,  but  especially  now  :  for 
the  kingdom  of  heaven  is  at  hand,  i.  e.,  has  be- 
come and  is  now  near  in  time.  '  The  kingdom 
of  heaven '  is  equivalent  to  '  the  kingdom  of  God,' 
and  is  used  by  this  Evangelist  alone.  It  is  in  the 
world,  but  not  of  the  world,  heavenly  in  its  origin, 
character,  and  destination.  It  is  the  kingdom 
from  heaven,  for  the  Messiah,  the  King,  came 
from  heaven.  The  Jews,  however,  thought  it  was 
to  be  a  temporal  kingdom.  Hence  they  rejected 
an  humble  Saviour,  and  yet  used  this  view  against 
Him  before  Pilate  (Luke  x.xiii.  2  ;  John  xix.  12). 
From  this  Jewish  error  the  Apostles  were  not 
entirely  freed  until  the  day  of  Pentecost.  It  does 
not  refer  exclusively  to  a  kingdom  still  future, 
but  to  the  reign  of  the  Messiah  both  in  its  incep- 
tion (at  the  Advent)  and  its  consummation  (at 
the  future  '  coming ')  The  former  is  the  promi- 
nent thought  here,  in  other  cases  the  latter.  In 
the  widest  sense,  it  includes  the  Old  Testament 
theocracy  as  a  preparation.  Matthew's  exclusive 
nse  of  '  heaven,'  is  probably  in  contrast  with  the 
external  (and  worldly)  Jewish  notions. 


41 


Ver.  3.  For.  He  thus  preached,  because  he  was 
sent  to  fulfil  this  prophecy.  —  Is  he.  All  the 
Evangelists  and  John  himself  thus  apply  the 
prophecy,  which  is  more  than  a  typical  one. 
Even  if  the  primary  reference  was  to  a  return 
from  captivity,  the  entire  fulfilment  was  in  the 
mission  of  the  Baptist. — Isaiah,  xl.  3.  Here,  as 
in  Mark  i.  3  ;  Luke  iii.  4,  the  Evangelist  quotes  ; 
in  John  i.  23,  the  Baptist  applies  the  prophecy 
to  himself  —  The  voice.  From  the  Septuagint. 
Literally  '  a  voice.'  Some  suppose  John  is  rep- 
resented as  a  '  voice,'  in  contrast  with  Christ  as 
'  the  Word,'  others  because  his  life  was  vocal, 
'  the  whole  man  being  as  it  were  a  sermon,' 
perhaps  with  reference  to  the  long  silence  since 
the  prophet  Malachi.  —  In  the  wilderness  is  con- 
nected, in  the  Hebrew,  with  '  prepare,'  here  with 
'  crying.'  The  sense  remains  the  same.  '  The 
wilderness'  here  (and  probably  in  the  original 
prophecy)  refers  to  the  spiritually  desolate  con- 
dition of  God's  people.  —  The  way  of  the  Lord, 
i.  e.,  Jehovah.  By  implication  the  coming  One 
was  Jehovah.    An  allusion  to  the  Eastern  custom 


JUDEA. 


of  removing  obstacles  before  the  approach  ot  a 
royal  personage.  Hence  the  prophecy  did  not 
primarily  refer  to  the  return  of  the  Jews  from 
captivity,  when  no  King  was  present. 

Ver.  4.  Now  John  himself.  The  dress  and 
habits  of  John  confirm  the  statement  of  ver.  3. 
His  dress,  like  that  of  Elijah,  corresponded  with 
his  preaching.  The  resemblance  to  Elijah  was 
possibly  in  the  mind  of  the  Evangelist,  since  our 
Lord  in  his  public  teaching  (chap.  xi.  14  ;  xvii. 
12,  13),  referred  the  prophecy  of  Malachi  (respect- 
ing Elijah)  to  John.— Camel's  hair.  The  coarse 
cloth  woven  of  the  hair  shed  each  year.  The 
fine  cloth  called  camlet,  is  made,  of  the  softer 
hairs.  Zach.  xiv.  3,  suggests  that  this  was  the 
distinctive  dress  of  the  Old  Testament  prophets, 
but  this  is  not  certain.  Elijah  was  thus  distin- 
guished (comp.  2  Kings  i.  8).  —  A  leathern  girdle, 


THE    GOSPEL   ACCORDING    TO    MATTHEW.       [Chap.  III.  r-12. 


such  as  Elijah  wore,  of  undressed  hide.  The 
austere  dress  befitted  the  austere  preacher  of  re- 
pentance, whose  ministry,  like  that  of  Elijah, 
aimed  at  bringing  back  the  people  to  the  spirit  of 
their  fathers  (see  vers.  8,  9).  — His  food.  A  more 
exact  rendering  than  'meat.'  —  Locusts  are  still 
eaten  in  the  East  by  the  poorest  class,  and  were 
allowed  to  be  eaten  by  the  Mosaic  law  (Lev.  xi. 
22).  The  older  expositors,  not  aware  that  lo- 
custs were  eaten,  give  conjectural  explanations  : 
Shrimps,  cakes,  etc.  —  Wild  honey.  Abundant  in 
Palestine,  which  is  described  as  '  flowing  with 
milk  and  honey.'  The  term  is,  however,  used 
by  other  ancient  authors,  of  a  kind  of  honey 
which  issued  from  fig  trees,  palms,  and  other 
trees.  A  still  more  meagre  diet.  —  Thus  John 
came 'neither  eating  nor  drinking,'  —  a  Nazarite. 
He  probably  did  not  enjoin  this  mode  of  life 
upon  others.  His  position  demanded  it  of  him, 
and  his  actual  self  denial  had  a  symbolical  mean- 
ing, pointing  to  the  repentance  he  preached. 
John  was  the  forerunner  of  Christ ;   repentance 


precedes  the  assurance  of  salvation  in  our  con- 
sciousness, but  the  coming  of  salvation  is  the 
great  motive  to  repentance  :  '  Repent  ye,  for  the 
kingdom  of  heaven  is  at  hand.' 

Ver.  5.  To  him,  /.  e.,  to  the  banks  of  Jordan. 
—  Jerusalem.  The  inhabitants  of  the  capital  city 
are  first  referred  to.  —  All  Judea,  the  multitude 
was  great  enough  to  justify  this  expression.  — 
Round  about  Jordan.  An  indefinite  expression, 
which  may  include  parts  of  Samaria  and  Galilee', 
but  the  most  remote  locality  seems  to  have  been 
put  first  and  the  nearest  last.  Continued  action 
is  here  asserted.  John's  spiritual  power  was  so 
great,  that  it  became  quite  the  fashion,  even 
among  the  self-righteous  Jews,  to  go  out  into  the 
wilderness  to  be  baptized. 

Ver.  6.  And  they  were  baptized  by  Mm.  '  They ' 
is  to  be  supplied,  since  verse  5  speaks  of  the  re- 
gions. Baptism  was  essentially  a  symbolical  or 
ceremonial  washing,  prescribed  at  first  by  the  Mo- 
saic law,  as  a  sign  of  moral  renovation,  joined  with 
sacrifice.     John  may  have  derived  his  rite  from 


pilgrims'    Bathing    Place   in  the    River  Jordan. 


the  practice  of  baptizing  proselytes,  but  this  is 
uncertain,  as  is  also  the  antiquity  of  this  practice. 
The  objection  to  this  view  of  the  derivation  of 
John's  baptism,  is  that  it  would  have  presented 
him  as  the  founder  of  a  new  sect,  rather  than  as 
the  restorer  of  the  ancient  ways.  There  is  no 
hint  that  he  was  thus  regarded.  Only  on  this 
theory  can  the  baptism  of  John  be  identified 
with  Christian  baptism.  The  children  of  prose- 
lytes were  also  baptized.  A  better  view  is  that 
John,  by  his  preaching  of  repentance,  declared 
the  uncleanness  of  the  Jewish  people,  and  bap- 
tized the  individual  Jew  upon  confession,  as  a 
sign  of  purification.  Thus  the  rite  was  essentially 
a  Jewish  one,  the  final  preparatory  rite  of  the  Old 
'''estament  economy,  and  hence  not  identical  with 


Christian  baptism.  Those  who  had  received 
John's  baptism  were  rebaptized  (Acts  xix.  4) ; 
Christ  himself  was  the  subject  of  the  rite,  as  a 
Jew  (see  next  section).  While  it  had  a  more 
profound  significance  than  the  ceremonial  lustra- 
tion, yet  it  was  not  a  baptism  '  unto  his  death ' 
(Rom.  vi.  3),  but  'unto  repentance'  (comp.  ver. 
II).  —  Details  of  external  form  are  not  made 
prominent  in  the  religion  of  Christ.  If  the  rite  is 
not  identical  with  Christian  baptism,  the  mode 
practised  by  John  cannot  conclusively  determine 
the  proper  mode  of  Christian  baptism.  The  sub- 
jects went  into  the  river  and  were  either  im- 
mersed by  John,  or  water  was  poured  on  them. 
The  Greek  verb  baptize  (from  the  root  bapto,  to 
dip)  is  a  technical  term  for  a  symbolical  washing, 


Chap.  III.  1-12.]      THE   GOSPEL  ACCORDING   TO    MATTHEW. 


43 


with  a  view  to  spiritual  purification.  It  is  better 
in  any  case  to  retain  the  word  'baptize,'  as  mark- 
ing more  distinctly  this  technical  sense.  — In  the 
river  Jordan.  This  follows  the  better  sustained 
reading.  —  Confessing  their  sins.  This  they  did 
in  every  case,  usually  in  a  particular  and  public 
manner  ;  yet  the  form  probably  varied.  Some 
explain,  '  on  condition  of  confessing  their  sins ; ' 
but  this  is  too  strong. 

Ver.  7.     But  when  he  saw coming  to  his 

baptism.  Not  '  against  his  baptism,'  though  he 
opposed  them.  They  came  to  be  "baptized  ('for 
baptism  '  is  the  sense  of  a  briefer  reading),  but 
John  saw  they  were  not  fit  subjects.  Luke  rep- 
resents John  as  speaking  thus  '  to  the  multi- 
tudes.' The  coming  of  these  leading  people  prob- 
ably attracted  a  crowd  to  whom  the  language 
was  equally  applicable  ;  or  the  Pharisees  and 
Sadducees  themselves  formed  'the  multitudes,' 
more  closely  defined  by  Matthew  in  accordance 
with  the  character  of  his  Gospel. 

The  Pharisees  and  Sadducees.  Two  opposing 
parties,  here  classed  together  in  the  same  un- 
worthy category.  They  afterwards  stood  together 
against  Christ.  According  to  Josephus,  both  par- 
ties originated  about  the  same  time,  B.  C.  154-144. 
The  Pharisees  were  the  upholders  of  strict  ortho- 
dox Judaism,  including  the  traditions  of  the 
elders.  The  name  probably  means.  Separatists, 
but  implies,  not  a  separation  from  the  rest  of  the 
people,  although  this  occurred  to  some  extent, 
but  their  desire  to  separate  the  Jews  from  other 
nations.  They  represented  one  great  form  of  re- 
ligious error,  that  of  outward  legalism  and  tradi- 
tionalism, hence  of  superstition,  of  self-righteous- 
ness, of  hypocrisy,  of  lifeless  orthodoxy,  —  a 
pernicious  tendency  that  has  continued.  While 
our  Lord  lived  on  earth,  they  were  his  bitterest 
opponents. 

The  Sadducees  (so  named  from  their  sup- 
posed founder,  Zadok),  represent  the  opposite 
tendency  of  skepticism,  rationalism,  and  unbelief. 
They  rejected  tradition,  and  probably  even  the 
later  books  of  the  Old  Testament,  denied  the  im- 
mortality of  the  soul,  the  existence  of  angels,  etc., 
and  conformed  greatly  to  heathen  customs.  Out 
of  Christ  the  majority  of  men  belong  to  one  or 
the  other  of  these  schools.        , 

A  third  school  existed,  the  Essenes.  They  are 
not  mentioned  in  the  Gospels,  probably  because 
they  stood  aloof.  Their  daily  lustrations  would 
lead  them  to  attach  little  importance  to  the  bap- 
tism of  John.  They  may  be  called  the  Jewish 
mystics,  and  represent  a  tendency  less  universal 
than  the  other  two  schools.  They  stood  no 
nearer  to  Christianity  than  the  Pharisees  and 
Sadducees,  for  they  adopted  both  Jewish  purifi- 
cations, and  Alexandrian  philosophy.  Among 
the  Greeks  and  Romans  the  Stoics  correspond  to 
the  Pharisees,  the  Epicureans  to  the  Sadducees, 
the  Platonists  to  the  mystical  and  ascetic  Es- 
senes. 

The  two  leading  schools  seem  at  first  to  have 
recognized  John  as  a  prophet,  but  his  words  soon 
aroused  dislike.  This  grew  into  enmity  when  he 
announced  Jesus  as  the  Messiah,  so  that  after- 
wards they  tacitly  denied  his  authority  (comp. 
Luke  vii.  30  ;  Matt.  xxi.  25-27).  The  new 
teacher  lost  popularity  when  he  rebuked  sin  and 
pointed  to  Christ. 

Brood  of  vipers.  The  phrase  characterizes 
them  as  both  deceitful  and  malicious.  John  prob- 
ably alludes  to  the  expression,  '  seed  of  the  ser- 
pent'  {Gen.  iii.   15);   in  spite  of  their  descent 


from  Abraham,  he  thus  classes  them  among  those 
over  whom  the  seed  of  the  woman  should  obtain 
the  victory.  This  explanation  takes  away  the 
apparent  harshness,  is  in  keeping  with  what  fol- 
lows, and  appropriately  appHed  by  one  who  her- 
alded the  coming  of  Christ,  to  those  who  caused 


;,^,>;c  ^/i^l} 


Viper. 

His  death  (thus  bruising  his  heel).  — Who  warned 
you  1  Intimated  to  you,  gave  you  a  hint  of. 
John  expresses  surprise  that  such  as  they  could 
take  the  hint.  —  To  flee,  i.  e.,  to  attempt  to  es- 
cape, as  they  were  professing  to  do,  or  were  ac- 
tually doing.  If  the  first  be  the  sense,  then  John 
doubted  their  sincerity  ;  if  the  latter,  he  would 
insist  on  thorough  work.  —  The  wrath  to  come, 
or',  the  coming,  impending  wrath  of  God,  here 
identified  with  punishment  itself.  Foretold  by 
Malachi  (iii.  2  ;  iv.  5),  in  connection  with  the 
forerunner  of  the  Messiah.  Hence  troublous 
times  were  anticipated.  The  fear  of  these  times 
rather  than  of  the  future  judgment  moved  the 
Pharisees  and  Sadducees,  while  John  himself 
foretold  the  fate  of  the  Jewish  nation  as  part  of 
the  'impending  wrath.' 

Ver.  8.  Bring  forth  therefore.  '  Therefore,'  i. 
e.,  if  you  are  really  fleeing  as  you  profess  to  be, 
then  bring  forth  fruit  (the  singular  is  found  in 
the  original)  worthy  of  repentance  (or,  iw/r  re- 
pentance). The  fruit  or  result,  worthy  of  repen- 
tance, implies  a  good  tree  to  produce  the  fruit. 
The  germ  of  the  great  gospel  truth  :  '  Ye  must 
be  born  again,'  since  natural  birth,  or  descent  from 
Abraham  (ver.  9),  did  not  insure  the  worthy 
fruit. 

Ver.  9.  Think  not  to  say,  or,  '  that  you  may 
say.'  Do  not  say,  nay,  do  not  think  that  this  is 
a  plausible  defence,  even  within  yourselves,  in 
your  own  hearts  :  We  have  Abraham  to  our 
father,  or  '  for  a  father,'  i.  e.,  we  shall  escape,  or 
be  saved,  because  we  are  natural  heirs  to  the 
promise  made  to  him.  This  was  the  Jewish 
boast,  the  Jewish  error ;  John's  preaching  went 
to  the  heart  of  the  matter. —For.  The  reason 
the  Jewish  boast  was  not  valid.  — God  is  able  of 
(or,  'out  of)  these  stones,  i,  e.,  lying  loose  on  the 
banks  of  Jordan,  where  the  words  were  uttered  — 
sarcastic.  No  figurative  reference  to  heathen,  or 
to  monuments.  —  To  raise  up  children  unto  Abra- 
ham. Very  emphatic.  God  could  create  others  to 
take  their  place  as  heirs  of  the  promise.  Prob- 
ably a  reference  to  the  spiritual  offspring  of  the 
patriarch  (Rom.  iv.  16;  Gal  iii.  ^).  John,  either 
consciously  or  unconsciously,  predicts  the  call- 
ing of  the  Gentiles.  Spiritual  succession  not  de- 
pendent on  natural  or  ecclesiastical  (even  '  apos- 
tolic') succession. 

Ver.  10.  And  even  now,  while  I  am  speakmg. 
—  The  axe  is  lying  at  the  root  of  the  trees.  The 
figure  of  verse  8  ('  fruit ')  is  carried  out.    The  axe 


44 


THE  GOSPEL  ACCORDING  TO  MATTHEW. 


Chap.  III.  1-12. 


(Divine  judgments)  has  not  been  applied  as  yet, 
but  is  ready  for  use,  implying  that '  the  trees  '  were 
unfruitful,  or  of  a  bad  kind.  A  striking  declaration 
of  imminent  destruction.  —  Therefore,  because  of 
the  position  of  the  axe.  — Bringeth  not  forth  good 
fruit.  There  may  be  blossoms,  professions,  and 
yet  no  fruit,  or  the  fruit  may  be  bad.  —  Is  hewn 
down.  Not  '  will  be  ; '  the  present  tense  repre- 
sents a  certain  and  immediate  future  action,  or 
a  general  law  of  the  '  kingdom  '  which  John 
heralded.  —  Into  the  fire,  continued  figure,  set- 
ting forth  the  effect,  God's  wrath. 

Ver.  II.  I  indeed.  Contrast  between  himself  and 
the  One  he  heralded.  He  was  not  the  judge  ;  the 
Messiah  would  be.  —  With  (literally  '  in  ')  water. 
The  person  baptized  stood  in  the  water  as  the 
most  convenient  place,  and  may  have  been  im- 
mersed, or  the  water  was  taken  up  and  poured 
on  his  head.  — Unto,  /.  e.,  with  a  view  to  repent- 
ance. —  He  that  cometh  after  me,  the  Messiah ; 
assuming  his  speedy  appearance,  and  that  the 
hearers  also  expected  him.  —  Mightier.  In  him- 
self stronger  and  about  to  exert  that  strength.  — 


Whose  sandals  I  am  not  worthy  to  bear.  Sandals 
were  fastened  with  a  strap  ;  comp.  Mark  i.  7, 
where  there  is  a  reference  to  unloosing  this  strap, 
here  to  carrying  the  sandals  away  after  being  un- 
loosed. To  perform  for  the  Messiah  this  menial 
office  of  the  meanest  slave,  was  too  honorable 
for  one  to  whom  all  J.udea  resorted.  This  unex- 
ampled humility  was  stronger 
evidence  of  true  greatness 
than  the  power  he  exerted 
as  a  preacher.  A  fit  fore- 
runner of  the  '  meek  and 
lowly '  Messiah.  Here  the 
official  superiority  of  Christ 
is  spoken  of,  the  superiority 
of  nature  is  declared  in  the 
Gospel  according  to  John, 
chap.  i.  —  He  shall  baptize 
you.  Christ  himself  did  not 
baptize  (John  iv.  2).  The 
contrast  is  between  John's 
baptism  unto  repentance,  and 
the  spiritual  power  which 
Christ  would  give  (not  the 
Christian  rite),  for  full  and 
entire  salvation.  The  sec- 
ond baptism  is  figurative ; 
hence  nothing  is  suggested 
for  or  against  the  identity  of 
John's  baptism  and  the 
Christian  rite.  —  With,  liter- 
ally, 'in.'  The  parallel  passage  (Mark  i.  8), 
makes  it  doubtful  whether  the  literal  sense  is  to 
DC  adhered  to  ;  see  below  also.  —  The  Holy  Ghost. 


The  third  person  of  the  Tr.nity  ;  not  a  contrast 
between  external  water  and  internal  spirit. — 
Fire.  '  With '  is  not  to  be  supplied.  Some  re- 
fer this  to  the  fire  of  judgment,  as  in  ver.  12; 
but  the  close  connection  with  what  precedes,  and 
the  actual  appearance  of  '  fire  '  on  the  day  of 
Pentecost  (Acts'  ii.  13),  favor  a  reference  to  the 
powerful  and  purifying  influences  of  the  Holy 
Spirit  (Is.  iv.'  4;  Jer.  v.  14;  Mai.  iii.  2).  'In' 
must  not  be  pressed  in  either  case,  since  the 
Holy  Ghost  is  represented  as  poured  out,  and 
the  fire  on  the  day  of  Pentecost  came  down  upon 
the  disciples. 

Ver.  12.  Whose  winnowing-shovel,  etc.  Anew 
figure,  including  a  reference  both  to  the  saved 
and  the  lost ;  '  the  axe '  referred  to  the  latter 
alone.  The  'winnowing-shovel,'  for  separating 
the  chaff  and  the  wheat,  was  ready  for  use,  in 
his  hand,  and  thus  equipped,  he  will  cleanse 
thoroughly  (from  one  end  to  the  other)  his 
threshing  floor.  The  threshing  floor  was  a  cir- 
cular space  on  the  farm,  either  beaten  hard  or 
paved,  where  the  grain  was  trodden  out  by  oxen 
or  horses.  The  threshing  floor  of  the  Messiah 
becomes  larger  as  the  course  of  history  moves  on. 
The  thorough  cleansing  of  the  floor  itself  will 
be  completed  when  the  end  of  the  world  comes, 
but  the  process  of  winnowing  is  included,  i.  e., 
the  disciplinary  and  punitive  leadings  of  God 
with  men.  — And  he  will  gather.  The  punctua- 
tion of  the  common  version  should  be  altered. 
The  cleansing  process  is  spoken  of  first  in  gen- 
eral, then  the  twofold  result  is  set  forth  in  con- 
trasted clauses.  —  His  wheat,  the  fruits  of  the 
husbandry,  the  persons  saved,  hence  '  His.'  — 
The  garner,  the  storehouse  ;  either  the  kingdom 
of  heaven  on  earth,  or  heaven  itself,  probably 
both,  since  Christ's  salvation  includes  both  words. 
—  The  chaff,  the  refuse,  not  '  His,'  when  separ- 
ated will  be  burned  up.  As  in  the  case  of  the 
'  wheat,'  persons  are  meant,  and  the  punishment 
may  begin,  like  the  blessing,  in  this  world.  — 
Fire  unquenchable.  The  violent,  uncontrollable 
blaze  of  a  straw  fire  is  the  figurative  representa- 


Threshing  Floor. 

tion  of  an  awful  reality.  Once  begun,  the  5ery 
judgment  continues,  until  the  unquenchable  fire 
of  Gehenna  is  kindled. 


Chap.  III.  13-17.]       THE  GOSPEL  ACCORDING   TO   MATTHEW. 


45 


a  Mark  i.  9- 
II ;  Luke 
iii.  2_i,  22. 

b  Chap.  ii.  22. 


Chapter   III.    13-17. 
The  Baptism  of  Jesus  ;  the  Attestation  of  the  Father  and  the  Holy  Ghost. 

^3  ""T^HEN  cometh  Jesus  *from  Galilee  to  Jordan  ^  unto  John, 

14  X  to  be  baptized  of^  him.  '  But  John  forbade^  him,  say- 
ing, I  have  need  to  be  baptized  of  ^  thee,  and  comest  thou  to 

15  me.''  And^  Jesus  answering  said  unto  him.  Suffer  it  to  be 
so  now :  ^  for  thus  it   becometh  us  to    fulfil  all  righteousness. 

16  Then  he  suffered^  him.  And  Jesus,  when  he  was  baptized, 
went  up  straightway  out  of  ^  the  water :  and,  lo,  the  heavens 
were   opened   unto  him,  and  ''he  saw  the  Spirit   of  God   de- 

17  scending  like  ^  a  dove,  and  lighting  ^  upon  him:  And  lo  a 
voice  from  heaven,^^  saying,  ^  This  is  my  beloved  Son,  in  whom 
I  am  well  pleased.  ^^ 


c  John   i.   32, 
33- 


d  Chaps.     xiL 
18  ;  xvii.  5. 


1  the  Jordan         "^  \>y  ^  would  have  hindered  *  But 

5  Suffer  it  now  ^  suffereth  "^  from  ^  as 

8  coming  (and  is  of  doubtful  atith  or ity)  ^"^  out  of  the  heavens 

11  in  whom  I  was  well  pleased,  or  more  literally,  in  whom  I  delighted. 


Contents.  The  culmination  of  the  ministry  of 
John  in  the  baptism  of  Jesus.  The  accompany- 
ing attestation  :  to  John,  a  revelation  that  this 
was  the  Christ ;  to  Jesus  his  Messianic  inaugura- 
tion. It  therefore  marks  an  epoch  in  the  Gospel 
history,  and  doubtless  in  the  consciousness  of  the 
God-Man  Himself  (see  notes  on  vers.  i6,  17). 
While  fulfilling  all  righteousness  (ver.  15),  the 
well-beloved  Son  receives  witness  from  the  Father 
(ver.  17),  and  is  baptized  with  the  Holy  Ghost 
(ver.  16).  A  solemn  introduction  into  His  public 
ministry. 

Ver.  13.  Then.  Probably  about  six  months  after 
John  began  to  preach  ;  comp.  ver.  i  —  Cometh,  as 
in  ver.  i,  a  coming  forth  into  public  view.  — From 
Galilee,  from  His  home  in  Nazareth,  a  long  dis- 
tance. —  To  be  baptized  by  him.  Jesus  who  was 
sinless,  came  to  a  baptism  'unto  repentance.' 
This  condescension  formed  a  part  of  the  obe- 
dience to  the  Divine  law  (see  ver.  15),  rendered 
by  Him  as  a  member  of  the  Jewish  nation.  The 
Jews  were  baptized  in  token  of  uncleanness,  so 
He,  '  numbered  with  the  transgressors,'  must 
needs  go  through  the  rites  and  purifications  pre- 
scribed for  them.  This  act  closes  the  concealed 
life  of  quiet  subjection  and  legal  submission,  open- 
ing the  public  life  of  mediatorial  satisfaction. 
Hence  He  was  baptized,  both  to  fulfil  all  right- 
eousness and  to  receive  the  Divine  attestation  ; 
certainly  not  merely  to  honor  John. 

Ver.  14.  But  John  would  have  hindered  him. 
Peculiar  to  Matthew.  Began  to  hinder  Him,  by 
act  rather  than  word.  —  I  have  need,  continuous, 
habitual  need.  — Comest  thou  to  me  ■?  A  question 
of  surprise,  implying  a  recognition  of  Jesus  as 
the  Messiah.  John's  knowledge  of  Jesus  was 
sufficient  .to  occasion  the  question.  His  subse- 
quent declaration  (John  i.  33):  'I  knew  him 
not,'  does  not  contradict  this.  He  had  not  yet 
received  the  sign  from  heaven  that  would  en- 
able   him  to   authoritatively  proclaim  Jesus   as 


the  Messiah.  Compare  the  very  decided  decla- 
rations made  by  the  Baptist  immediately  after- 
wards. 

Ver.  15.  Suffer  it  now.  The  propriety  of 
John's  scruples  is  recognized  ;  but  he  was  'now  ' 
or  '  as  yet '  the  minister  of  the  law,  which  Jesus 
must  fulfil.  The  relation  between  them  would 
soon  be  changed.  —  It  becometh  us.  Both  John 
in  his  office  and  Jesus  in  His. — Eighteousness. 
The  requirements  of  the  law,  regarded  as  includ- 
ing all  that  is  right.  —  Suffereth  him.  More  than 
'he  baptized  him';  Jesus  was  really  the  active 
person,  since  the  rite  was  administered  at  His 
command  and  by  His  authority. 

Ver.  16.  From  the  water.  Mark :  '  out  of.' 
They  probably  stood  in  the  water,  but  as  both 
accounts  do  not  so  assert,  this  is  not  the  essential 
fact.  —  And  lo,  the  heavens  were  opened.  How, 
cannot  be  explained.  Doubtless  some  miraculous 
appearance  in  the  sky.  Lange  even  suggests  that 
the  stars  appeared.  '  Heaven,  which  was  closed 
by  the*  first  Adam,  is  opened  again  over  the  sec- 
ond.' —  Unto  him  and  he  saw,  i.  e.,  Jesus  ;  though 
John  also  saw  it  (John  i.  33).  The  two  state- 
ments are  not  contradictoiy,  but  point  to  a  real 
appearance,  seen  by  both  the  persons  who  were 
concerned  in  this  solemn  inauguration.  'Unto 
Him '  m.ay  also  mean  '  for  him,'  for  his  advan- 
tage. —  The  Spirit  of  God.  Only  a  Person  could 
be  thus  embodied.  —  Descending  as  a  dove.  Luke 
says,  '  in  a  bodily  form,  as  a  dove.'  This  state- 
ment, in  which  all  four  Evangelists  agree,  is  to 
be  understood  literally.  A  temporary  embodi- 
ment of  the  Holy  Spirit  occurred  to  publicly 
inaugurate  our  Lord  as  the  Messiah.  The  acci- 
dental, or  even  Providential,  appearance  of  a  red 
dove  would  not  call  for  such  marked  mention  in 
all  four  Gospels.  The  dove  symbolizes  perfect 
gentleness,  purity,  fulness  of  life  and  the  power 
of  communicating  it. — Coming  upon  him.  John 
(i.  32)  says  :  '  it  abode  upon  Him  ; '  the  outward 


46 


THE   GOSPEL  ACCORDING   TO   MATTHEW,       [Chap.  IV.  i-ii. 


sign  was  temporary,  the  anointing  was  permanent. 
His  active  ministry  now  begins. 

The  baptism  with  the  Holy  Ghost  of  One  '  con- 
ceived by  the  Holy  Ghost,'  is  a  Divine  mystery. 
In  one  light  it  was  but  the  outward  sign  of  that 
which  wab  His  already.  At  the  same  time  our 
Lord  had  a  human  development  (comp.  Luke  ii. 
40,  52  ;  Heb.  v.  8).  It  may  aid  us  in  apprehend- 
ing the  fact  that  the  Son  of  God  became  a  real 
man,  to  regard  this  event  as  marking  the  age  of 
maturity  ;  the  attainment  of  the  full  consciousness 
of  his  nature  and  mission  as  the  God-Man  and 
Saviour.  The  time  had  come  for  Him  to  begin 
His  official  work,  that  time  was  marked  by  the 
visible  sign  of  the  Holy  Ghost,  here  spoken  of; 
the  Divine  Spirit  now  entered  '  into  some  new 
relation  with  the  Incarnate  Son,  with  respect  to 
the  work  of  salvation,  and  the  God-Man  received 
some  internal  anointing  for  His  work  correspond- 
ing to  the  outward  sign.' 

Ver.  17.  And  lo,  a  voice  out  of  the  heavens. 
Heard  by  all  who  stood  by,  as  on  the  mount 
of  transfiguration  (chap.  xvii.  5).  —  This  is.  A 
declaration  to  John  that  '  this  is  '  Hhe  Messiah. 
Matthew,  who  pays  special  attention  to  the  proof 
of  the  Messiahship  of  Jesus,  probably  gives  the 
exact  language  ;  Mark  and  Luke  give  the  sub- 
stance :  '  Thou  art.'  —  My  beloved  Son,  lit.,  '  My 
Son  the  beloved  !  '  Used  in  a  unique  sense. 
No  one  else  was  or  could  be  a  '  Son,'  or  '  Be- 
loved,' as  this  Person  was.     The  Divine  nature 


and  eternal  Sonship  of  Christ  are  obviously  im- 
plied. —  In  whom.  This  clause  is  taken  from 
Is.  xlii.  I.  See  the  direct  quotation  in  chap,  xii., 
18. — I  was  well  pleased.  The  clause  might  be 
paraphrased:  'On  whom  I  fixed  my  delight.' 
This  means  perfect  complacency.  The  original 
indicates  a  past  time,  not  a  continued  state. 
The  latter  sense  is  a  possible  one,  declaring  the 
eternal  good  pleasure  of  the  Father  in  the  Son, 
but  this  would  be  only  a  repetition  of  the  previ- 
ous declaration.  The  more  grammatical  sense 
points  to  the  complacency  of  the  Father  in  the 
Son,  when  He  assumed  the  office  of  Mediator 
(comp.  Eph.  i.  4  ;  John  xvii.  24).  Hence  the  ref- 
erence is  to  the  past,  not  to  the  time  of  his  bap- 
tism. His  preexistence  is  implied,  and  the  mean- 
ing is  peculiarly  appropriate  in  the  circumstances. 
The  Godhead  eternally  existing  as  Trinity  was 
manifested,  as  Father,  Son,  and  Holy  Ghost,  to 
us  and  for  us  in  this  occurrence,  as  throughout 
the  economy  of  redemption.  The  revelation  of 
the  Trinity  at  the  baptism  of  Jesus  gives  special 
significance  to  the  formula  of  baptism:  'in'  (or 
'into')  'the  name  of  the  Father,'  etc.  By  this 
attestation  to  his  Sonship  and  Messiahship,  Jesus 
was  anointed  as  Prophet,  Priest,  and  King. 
That  such  an  occasion  should  involve  miraculous 
events  was  to  be  expected.  The  supernatural  be- 
comes the  natural  in  the  life  of  a  IDivine  human 
Person. 


Chapter  IV.   i-ii. 


The  Temptation. 

"''  I  ^HEN  was  Jesus  led  up  of^  the  Spirit  into  the  wilder- « 

-L  ness  to  be  tempted  of^  the  devil.  And  when  he  had 
fasted  *  forty  days  and  forty  nights,  he  was  afterward  a  hun- 1 
gered.2  And  when  the  tempter  came  to  him,  he  said,^  If  thou 
be  *  the  Son  of  God,  command  that  these  stones  be  made  ^ 
bread.  But  he  answered  and  said.  It  is  written,  "  Man  shall  c 
not  live  by  bread  alone,  but  by  every  word  that  proceedeth 
out  of  the  mouth  of  God. 

''Then  the  devil  taketh  him  up ^  into  *the  holy  city,  and  set-  d 
teth  him  on  a^  pinnacle  of  the  temple.     And  saith  unto  him,  lie 
thou  be  *  the  Son  of  God,  cast  thyself  down  :  for  it  is  written, 
^  He  shall  give    his    angels  charge   concerning   thfie :  and  in  ^ / 
their  hands  they  shall  bear  thee  up,  lest  at  any  time  ^  thou  dash 
thy  foot  against   a  stone.     Jesus  said  unto  him.  It  is  written 
again,^*^  ^Thou  shalt  not  tempt  the  Lord  thy  God,  g 

''Again,  the  devil  taketh  him  up  into^^  an  exceeding  high /^ 
mountain,  and  sheweth  him  all  the  kingdoms  of  the  world,  and 


Mark  i.  12, 
13 ;  LuKB 
iv.  1-13. 

Comp.  Deut, 

ix.  9,    18 ;  I 
Kings  xix.  8. 


Deut.   viii. 
3- 


Luke  iv.  9- 

12. 

Chap,  xxvii 

53 ;  Neh. 


PsA.  xci.  n 


Deut.  vi. 
16. 

Luke  iv.  s- 
8. 


^  by 

^  And  the  tempter  came  and  said  to  him 

^  omit  up  ''  the 

®  haply  ^°  Agam  it  is  written 


^  afterward  hungered 
*  art  5  become 

n 
"  taketh  him  unto 


Chap.  IV.  i-ii.]       THE    GOSPEL   ACCORDING   TO    MATTHEW. 


47 


9  the   glory  of  them  ;     And  saith  ^^  unto  him,  All  these  things 

10  will  I  give  thee,  if  thou  wilt  fall  down  and  worship  me.     Then 

saith  Jesus  unto  him.  Get  thee  hence,  *  Satan  :  for  it  is  written,  i  i  chron.  xxi 
*  Thou  shalt  worship  the  Lord  thy  God,  and  him  only  ^^  shalt  k  Dkut.  vi. 

11  thou  serve.     Then  the  devil  leaveth  him,i*  and,  behold,  'angels  /  chap. 
came  and  ministered  unto  him. 


XXVI. 

55  ;  Luke 
xxii.  43. 


^^  said 


^3  alone 

— < 


i:^forQ. 


Contents.  The  threefold  temptadon  by  Sa- 
tan ;  the  threefold  victory  over  .Satan.  He  who 
came  '  to  destroy  the  works  of  the  devil,'  triumphs 
over  him  in  personal  conflict.  This  was  the  Mes- 
siah's trial  and  p7-obatioii,  as  His  baptism  had  been 
His  inauguration.  The  second  Adam,  like  the 
first,  was  tempted.  Contrasts  between  the  temp- 
tations :  paradise,  wilderness  ;  fall,  victory  ;  dis- 
obedience and  death,  obedience  and  life.  —  The 
aim  of  Satan  was  to  make  of  Jesus  a  pseudo- 
Messiah,  abusing  the  Divine  gifts  for  selfish  ends 
by  conforming  to  the  carnal  expectations  of  the 
Jews  respecting  the  Messiah.  —  The  three  temp- 
tations :  (i)  to  doubt  the  Word  of  God  ;  (2)  to 
presume  upon  the  Word  of  God  ;  (3)  to  reject 
the  Word  of  God  ;  or  successive  appeals  to  appe- 
tite, pride,  ambition.  On  the  analogy  between 
the  thre?  temptations  and  the  three  Jewish  par- 
ties, and  the  three  great  Messianic  offices,  see 
Lange,  Matthew,  p.  86. 

Different  views  of  the  temptation  :  — 

1.  An  external  history,  Satan  appearing  in  per- 
son. Objections  :  '  It  involves  something  super- 
natural.' But  this  might  be  expected  in  such 
circumstances.  '  Verse  8  cannot  be  taken  lit- 
erally.' It  may  be  in  a  qualified  sense.  The 
personality  of  Satan  is  implied,  but  this  is  no 
argument  against  this  explanation.  On  the  whole 
this  is  the  most  natural  view. 

2.  An  inner  experience,  a  soul  struggle  with 
Satan.  The  detailed  accounts,  full  of  references 
to  localities  and  actions,  might  be  thus  explained. 
But  it  is  necessary  to  admit  some  external  ele- 
ments, and  it  is  difficult  to  draw  the  line.  Ben- 
gel,  Lange,  and  others,  combine  explanations  (i) 
and  (2). 

3.  A  vision,  like  that  of  Peter  (Acts  x. ),  and  of 
Paul  (2  Cor.  xii.).  It  is  difficult  to  account  for 
the  purely  historical  form  of  the  accounts  on 
this  theory. 

4.  A  parable  clothed  in  narrative  form. 

5.  A  myth  or  religious  poem,  true  in  idea,  but 
false  in  fact. 

The  last  two  are  incompatible  with  the  histori- 
cal character  of  the  Gospels. 

Ver.  I.  Then,  immediately  after  the  events 
mentioned  in  the  last  chapter,  as  Mark  more  ex- 
plicitly states.  After  marked  evidence  of  Divine 
favor,  the  most  trying  conflicts.  —  Led  up  by  the 
Spirit.  Not  by  His  own  spirit,  but  by  the  Holy 
Spirit.  The  words  ''led  up'  show  this.  —  Into 
the  wilderness.  What  wilderness,  is  a  question 
of  no  special  iinportance.  Tradition  points  to  a 
high  and  precipitous  mountain  near  Jericho,  close 
by  the  banks  of  the  Jordan,  called  Quarantania, 
from  the  forty  days'  fast.  This  is  the  more  prob- 
able locality ;  but  our  Lord,  like  Moses  and 
Elijah,  may  have  gone  to  the  Sinaitic  wilderness. 
—  To  be  tempted.  For  this  purpose.  To  this 
contest,  the    God-Man    is    impelled,  not  directly 


by  his  own  will,  but  by  the  Spirit  to  fulfil  the 
design  of  the  Father.  According  to  his  human 
nature,  Jesus  could  be  tempted,  was  in  need  of 
trial.  Through  this  he  passed  without  sin  (Heb. 
iv.  15).  —  By  the  devil.  The  Greek  word  means 
slanderer,  accuser.  In  the  Old  Testament  he  is 
called  Satan,  or  adversary.  A  person,  not  a 
principle  or  influence,  as  is  evident,  from  the 
whole  tenor  of  Scripture.  The  personal  repre- 
sentatives of  the  two  kingdoms  here  met.  As 
Christ  was  in  human  form,  it  is  natural  to  sup- 
pose the  adversary  took  some  bodily  form.  What 
form  is  not  stated,  nor  is  it  material.  'The  views 
which  regard  the  temptation  as  purely  internal  do 
not  require  any  l^odily  appearance.  Some  sup- 
pose that  *  the  tempter,'  ver.  3,  was  a  member 
of  the  Sanhedrin,  presenting,  as  the  special  instru- 
ment of  the  devil,  the  prevalent  false  Messianic 
notions  of  the  Jews.  But  '  the  devil '  is  expressly 
mentioned  in  the  second  and  third  temptations  ; 
the  suggestion  of  verse  9  could  not  be  made  with 
any  power  by  a  Jew  ;  verse  10  speaks  of  Satan 
by  name. 

Ver.  2.  Fasted.  Entire  abstinence  from  food  ; 
comp.  Luke  iv.  2.  —  Forty  days  and  forty  nights. 
Not  fasting  by  day  and  feasting  by  night.  The 
length  of  the  fast  is  not  incredible.  Comp.  the 
fasts  of  Moses  (Ex.  xxxiv.  28)  and  Elijah  (i  Kings 
xix  8).  Absorption  in  intellectual  pursuits,  but 
especially  in  spiritual  contemplation,  will  render 
any  one  for  a  time  independent  of  ordinary  food 
or  nourishment.  If  necessary,  supernatural  sup- 
port would  be  granted.  There  is  nothing  here 
to  encourage  asceticism,  however.  Our  Lord  was 
enduring  for  us,  not  prescribing  fasts  to  us.  He 
neither  practised  nor  enjoined  monastic  habits. 
—  He  afterward  hungered.  The  wants  of  His 
human  body  were  no  longer  overborne.  Here 
for  the  first  time  the  Gospel  presents  our  Lord  as 
sharing  our  physical  needs.  The  glorious  attes- 
tation to  His  Sonship  preceded,  the  victory  over 
Satan  followed.  Sent  by  God  to  triumph  for  us. 
He  appears  identified  with  us.  Even  when  weak- 
est physically,  when  the  temptation  would  be 
strongest.  He  overcame  in  our  nature  what  en- 
slaves our  unaided  nature.  — The  tempter  came. 
Luke  (iv.  2)  says  that  Jesus  had  been  tempted 
during  the  forty  days  of  fasting.  'Tempter,'  the 
'  one  tempting,'  implying  that  this  was  liis  office 
or  business.  Actual  approach  is  suggested  by 
the  literal  meaning,  '  And  the  one  tempting  com- 
ing said  to  him.' 

First  Temptation.  Vers.  3, 4.  If  thou  art  the 
Son  of  God.  The  emphasis  rests  on  '  Son.'  On 
any  theory  the  tempter  meant  by  '  Son,'  what  our 
Lord  had  been  declared  to  be  at  His  baptism. 
That  he  would  not  have  dared  to  tempt  Jesus, 
had  he  known  who  He  was,  is  an  unwarranted 
supposition.  The  language  implies  more  of  taunt 
than  of  doubt.     Malicious  taunting  is  more  like 


48 


THE   GOSPEL  ACCORDING   TO    MATTHEW.       [Chap.  IV.  i-ii. 


.Satan  than  ignorant  doubting. — Command  that, 
lit.,  'speak  in  order  that'  these  stones  may  be- 
come bread,  lit.,  loaves.'  A  challenge  to  the  hun- 
gering Messiah  to  display  His  miraculous  power, 
as  if  he  had  said,  Can  the  Son  of  God  hunger.' 
The  tempter  sought  to  overcome  His  trust  in  God. 
The  demand  was  for  magic,  rather  than  miracle. 
What  Satan  suggested  resembles  not  the  miracles 
of  the  Gospels,  but  the  legends  of  the  Apocry- 
phal Gospels,  and  many  'Lives  of  the  saints.' 

Ver.  4.  It  is  written.  '  It  has  been  and  still  is 
written,'  is  the  full  meaning  of  this  phrase.  Each 
suggestion  was  answered  by  a  passage  from  Scrip- 
ture. A  hint  to  honor  the  Old  Testament,  which 
is  rendered  emphatic  by  this  particular  quotation. 
Jesus,  who  was  fulfilling  the  law,  answers  Satan 
from  the  law  (Deut.  viii.  3).  The  connection  is 
strikingly  appropriate  :  '  Jehovah  suifered  thee  to 
hunger,  and  fed  thee  with  manna,  which  thou 
knewest  not,  neither  did  thy  fathers  know  ;  that 
he  might  make  thee  know  that  man  doth  not 
live,'  etc.  The  quotation  is  very  slightly  varied 
from  the  Greek  of  the  Septuagint. — Man.  Feel- 
ing so  keenly  His  human  needs,  our  Lord  does 
not  exert  his  Divine  power,  nor  assert  His  Divine 
dignity,  but  overcomes  the  temptation  by  identi- 
fying Himself  with  '  man,'  conquering  Satan  for 
us  men.  —  By,  lit.,  '  upon,'  bread  alone,  i.  e.,  ordi- 
nary bread  procured  in  the  ordinary  way,  but  by 
every  word,  etc.  Many  authorities  read  '  in.'  Ac- 
cepting this,  we  explain:  we  live  ordinarily  'upon 
bread,'  but  one  who  lives  upon  what  God  pro- 
vides, lives  '  in '  it,  as  an  atmosphere.  Whoso 
depends  on  the  mouth  of  God,  his  mouth  shall 
not  want  bread,  and  thus  depending,  most  truly 
lives.  '  Outward  means  cannot  sustain  us,  but 
God  by  outward  means.'  Some  have  taken '  word ' 
as  meaning  '  thing,'  because  it  is  not  expressed  in 
the  Hebrew  (Deut.  viii.  3),  but  this  is  not  strictly 
correct.  The  'word'  may  be  a  promise,  com- 
mand, which  results  in  the  thing  needed.  The 
reference  is  not  to  spiritual  food.  The  simple 
meaning  is  :  Man  is  ordinarily  sustained  by  bread, 
but  if  it  pleases  God,  under  whose  Providential 
care  he  stands,  to  sustain  him  by  other  means, 
this  will  be  done,  and  was  done  for  Israel  in  the 
desert,  all  done  according  to  the  word  proceeding 
out  of  the  mouth  of  God.  —  Thus  the  temptation 
was  overcome.  The  needed  supply  doubtless 
came,  and  the  hungering  nature  was  satisfied, 
without  the  miracle  the  tempter  suggested.  We 
are  here  taught  to  overcome  Satan  with  Scrip- 
ture ;  to  trust  God  for  extraordinary  help  in  ex- 
traordinary circumstances  ;  as  He  suffered  thus, 
sharing  our  needs,  we  may  believe  that  we  can 
triumph  thus,  partaking  of  His  fulness. 

Second  Temptation;  vers.  5-7.  Luke  mentions 
this  last.  The  order  here  is  probably  exact  ; 
vers.  5,  8,  indicate  an  order  of  succession,  which 
is  not  necessarily  implied  in  Luke's  account.  The 
closing  verses  in  the  two  narratives  confirm  this 
view.  Matthew  says:  'Then  the » devil  leaveth 
him.'  Luke  (iv.  13)  :  'And  when  the  devil  had 
ended  all  the  temptation.' 

Ver.  5.  Then.  Probably  immediately  after- 
wards—  Taketh  him,  as  a  companion.  Force  is 
not  necessarily  implied,  though  Satan  may  have 
had  for  the  time  being  some  power  over  his  weak- 
ened body.  The  greater  humiliation  of  being 
tempted  by  Satan  included  the  less,  that  of  being 
conducted  by  him.  —  Into  the  holy  city.  Un- 
doubtedly Jerusalem.  Some  suppose  Jesus  of  his 
own  accord  went  to  Jerusalem  for  a  day,  and  was 


there  met  by  the  tempter,  /.  e.,  by  some  one  who 
had  authority  in  the  temple-  The  Evangelists, 
who  write  so  simply,  could  easily  have  told  us 
this,  had  they  so  understood  it.  —  And  setteth 
him.  The  conducting  and  setting  were  of  a  similar 
character.  —  On  the  pinnacle  of  the  temple,  i.  e., 
the  whole  enclosure.  The  word  '  pinnacle  '  means 
either  a  wing,  or  a  pointed  roof,  or  a  gable.  The 
roof  of  the  temple  itself  was  covered  with  spikes 
to  prevent  birds  from  defiling  it.  A  portico  of 
the  temple  is  meant,  probably  that  called  the 
Royal  Porch,  whicli  overlooked  the  valley  ol 
HinnoiA  at  a  dizzy  height.  There  is  nothing  to 
indicate  that  the  tempter  desired  Jesus  to  work  a 
miracle  in  the  sight  of  the  people  in  the  court  of 
the  temple.  Lange  supposes  that  He  was  placed 
somewhere  in  the  temple  itself,  the  temptation 
presented  being  the  suggestion  that  He  should, 
by  a  miraculous  display,  elevate  Himself  to  be- 
come the  priest-king  of  that  temple.  But  the 
next  verse  does  not  favor  this  theory. 

Ver.  6.  The  devil  takes  the  weapon  with  which 
he  had  been  already  overcome.  He  too,  '  can 
cite  Scripture  for  his  purpose.'  But  the  result 
proves  that  Satan  was  but  a  surface  reader,  or 
rather  a  wilful  perverter  of  the  Scriptures.  —  He 
shall  give,  etc.  From  Ps.  xci.  11,  12.  —  On  their 
hands,  more  literal.  —  Lest  haply,  not  '  at  any 
time.'  —  This  promise  to  all  God's  people  seems 
specially  applicable  to  'the  Son  of  God."'  The 
words,  '  in  all  thy  ways,'  are  omitted  I;,ere,  but 
without  altering  the  sense.  The  original  is  poetic. 
Satan  uses  it  literally,  tempting  to  a  rash  confi- 
dence, as  in  the  first  instance  to  distrust.  It  was 
also  a  temptation  to  avoid  the  appointed  endur- 
ance, and  bv  one  striking  exercise  of  power  prove 
himself  the  Messiah. 

Ver.  7.  Again  it  is  written.  Not  'written 
again.'  In  another  place  ;  Deut.  vi.  16.  Our 
Lord  corrects  the  misinterpretation  of  poetic 
Scripture  by  citing  a  plain  statement  of  the  law. 
The  original  has  '  ye,'  but  Jesus  answers  :  Thou 
shalt  not  tempt,  turning  it  directly  upon  the 
tempter,  for  every  tempting  of  God  is  caused  by 
Satan.  —  The  Lord  thy  God.  By  such  rash  confi- 
dence God  would  be  tempted.  The  direct  ad- 
dress involves  another  thought :  that  Satan  in 
thus  tempting  Him  was  tempting  the  Lord  his 
God.     Religious  fanaticism  is  a  tempting  of  God. 

Third  Tkmptation  ;  vers.  8-10. 

Ver.  8.  An  exceeding  high  mountain.  Its  situ- 
ation can  only  be  conjectured  ;  the  Mount  of 
Olives,  which  was  relatively  high ;  others,  the 
mountain  in  the  wilderness  (Quarantania),  Nebo, 
Tabor.  —  Sheweth  him.  Luke  adds,  '  in  a  mo- 
ment of  time,'  this  may  imply  some  supernatural 
extension  of  vision.  Magical  influence  on  the 
part  of  Satan  is  less  probable  than  an  actual 
]5ointing  out  of  the  regions  in  sight,  and  a  vivid 
description  of  the  adjoining  realms  — All  the  king- 
doms of  the  world ;  not  to  be  restricted  to  Pales- 
tine, a  narrower  meaning  which  '  world  '  occasion- 
ally has,  but  never  in  such  a  phrase.  It  becomes 
intelligible  on  the  theory  suggested  :  actual  vision 
with  added  rhetorical  description. 

Ver.  9.  Satan  in  his  true  character.  —  All 
these  things,  /'.  e.,  '  all  that  renders  them  attrac- 
tive to  the  love  of  power,  pleasure,  wealth,  honor' 
(J.  A.  Alexander). — Will  I  give  thee.  The 
world  is  to  a  certain  extent  under  the  power  oi 
Satan,  not  absolutely  nor  permanently,  indeed, 
but  actually.  His  greatest  weapons  are  his  half- 
truths,  his  perversions  of  the  truth.     Recognizing 


Chap.    IV.   1-25.]        THP:   GOSPEL   ACCORDING   TO    MATTHEW.  49 

in  this  Person  One  who  would  reconquer  a  king-  13).  — Thou  shalt  worship,  etc.     The  two  clauses 

dom  for  Himself,  he  ofTers  to  surrender  his  own  taken  together  forbid  every  kind  of  religious  hom- 

part  of  this  kingdom  in  its  temporal  extent.     But  age  to   any  other   than   Jehovah  —  God.     When 

Christ's  sway  over  the  world  was  not  of  a  kind  Jesus  of  Nazareth  iiermitted  religious  adoration 

that  could  be  given  by  Satan,  however  wide  and  of  himself,  he  virtually  declared  that  He  was  Je- 

deep-seated    the    power   of  the   latter  might   be.  hovah  our  God.    Tempted  yet  sinless,  hungry  yet 

Yet  to  Jesus,  who  as  man  must  conquer  the  world  Divine,  He  is  ready  to  sympathize  with  us  and 

through  suffering  and  death,  this  was  a  real  temp-  able  to  succor  us. 

tation. — If  thou  wilt  fall  down  and  worship  me.  Ver.  11.     Leaveth  Mm.     Luke  (iv.  13),  'for  a 

I'he  next  verse  shows  that    religious  worship  is  season.'     He    was  tempted  again  and  again  ;   at 

meant ;  devil  worship  in  this  case.     Satan,  fallen  last  in  Gethsemane  and  on  the  cross.  —  Angels, 

through  ambition,  would  ask  no  less  for  his  do-  Spiritual  beings,  probably  in  visible  form  on  this 

minion.     His    price    is   always  exorbitant.      The  occasion.      Alone  in  the  contest,  He   had   these 

proposal  was  bold,  but  in  the  contest  between  companions  after  his  victory. — Ministered.   Most 

them  it  must  come  to  this.     Satan  at  last  offers  naturally  means,  'supplied  him  with  food,'  as  in 

all  he  could,  but  throwing  away  all  disguise,  asks  the  case  of  Elijah  ;   i  Kings  xix.  5.    Others  think, 

from   One  tempted  in  all  points  like  as  we  are,  '  gave  him  spititual    companionship,'  to   support 

what  he  asks  from  us.  Him  and  prove  that  '  man  doth  not  live  by  bread 

Ver.     10.     Get    thee    hence.     A    single   word,  alone.'     The  view  that   the  angels  brought  Him 

'  begone,'  '  avaunt,'  expressing  abhorrence  of  both  food,  accords  better  with  the  events  just  narrated, 

person    and    proposal.  —  Satan.     Addressed    by  He  who  would  not  turn  stones  into  bread  was 

name,  having  spoken  in  his  true  character  as  'ad-  now  fed  ;  He  who  would  not  call  upon  angels  to 

versary.'  —  For,  giving  a  reason  for  rejecting  the  uphold   Him  in   rash    confidence,  was    now  sus- 

proposal,  and  also  for  his  going  hence,  from  the  tained  by  them  ;   He  who  demanded  worship  for 

presence  of  One  who  instead  of  rendering  wor-  God  alone,  received  homage  from  these  servants 

ship,  could  claim    it.  —  It  is  written    (Deut.  vi.  of  God. 


Chapter    IV.    12-25. 


The  Preaching  of  Jesiis  and  the  calling  of  the  Fishermen  ;  He  heals  the  Sick 
and  Mnltitndes  gather  abont  Hint. 


12    IVJOW   when    Tesus  had   hearcP  that  "John  was  *  cast   into  ^ciiap.xiv.s; 

I  *■  I  -^  -^  Mark  i.  14; 


TV        .  ...  ^■^'-^^'■•^. 

13  i-  ^  prison,-    "'he  departed^    into  GaUlee  ;     And  leavino^  Naz-    LuKEm.20. 

^  ^  '-'  b  Chap.  X.  19. 

areth,   he  came  and    dwelt    in  Capernaum    which  is  upon  the '^  luke  iv.  14 
sea    coast,*    in    the    borders    of   Zabulon  ^    and     Nephthalim :  ^ 

14  That  it  might  be    fulfilled  which  was  spoken  by  Esaias ''    the 

15  .prophet,  saying,     •*  The  land  of  Zabulon,^  and  the  land  of  Neph-  ^is^.  i^. ,  2. 
thalim,^  by  the  way  of  the  sea,^  beyond  Jordan,  Galilee  of  the 

16  Gentiles  ;  The  people  which  sat  in  darkness  saw  great  light  ^  ; 
and  to  them  which  sat  in  the  region  and  shadow  of  death 
light  is  sprung  up.^*' 

17  ''  From  that  time  Jesus  began  to  preach,  and  to  say,  ^  Repent :  e  mark  i.  14, 
for  the  kingdom  of  heaven  is  at  hand.  /ciiap.  iii.  2; 

18  ^And   Tesus,^^  walking  by  ''the  sea  ^  of  Galilee,  saw  ^^   two    vi.  10. 

.  1?  •  ^  Mark  i.  16- 

brethren,  Simon  called  ^^  Peter,  and  Andrew  his  brother,  cast-    2°;  comp. 

Luke  v.  2- 

IQ  ing  a  net  into  the  sea^:  for  they  were  fishers.     And  he  saith     "iJohnj 
-^      <=>  J  40-42. 

unto  them,  Follow  me,^*^  and   I  will  make  you  fishers  of  men.  ^' V'^^i'-''^^?; 

'  •'  John  vi.  i. 

20  And  they  Straightway  'left  ///m' nets,  and   followed  him.     And ''Chap.x1x.27 

21  going  on  from  thence,  he  saw  other  two  brethren,  James  the  son 

'  when  he  heard  {the  word  Jesus  is  to  be  omitted  here  and  in  vers.   18,  23, 

according  to  the  best  authorities)  ^  was  delivered  up 

3  withdrew  ^  on  the  shore  of  the  lake  ^  Zebulun 

^  Naphtali  ''  Isaiah  *  or  lake 

®  a  great  light  ^°  did  light  spring  up  "  omit  Jesus 

^2  he  saw  ^^  ^j^o  is  called  "  come  ye  after  me 

VOL.   I.  4 


50  THE   GOSPEL   ACCORDING   TO    MATTHEW.       [Chap. 

of  Zebedee,  and  John   his    brother,  in  a  ship  ^^  with  Zebedee 
their   father,   mending   their    nets  ^^  ;    and    he   called  them. 

22  And  they  immediately  ^^  left  the  ship  ^^  and  their  father,  and 
followed  him. 

23  And  Jesus  ^^  went  about  alP^  Galilee,  *  teaching  in  their 
synagogues,  and  'preaching  the  gospeP^  of  the  kingdom,  and 
'"  healing  all  manner  of  sickness  and  all  manner  of  disease  ~^ 

24  among  the  people.  And  his  fame  went  "  throughout  ^^  all 
Syria :  and  they  brought  unto  him  all  sick  people  that  were 
taken  with  divers  diseases  and  torments,  and  those  which  were 
"possessed  with  devils,  and  those  which  were  ^  lunatic,  and  those 

25  that  had  ^  the  palsy  ^^  ;  and  he  healed  them.  And  there  followed 
him  great  multitudes  of  people  from  *"  Galilee,  and  froj/i  ^-^ 
*Decapolis,  and  fro7n  ^^  Jerusalem,  and  /ro7n  ^^  Judea,  and  from 
beyond  Jordan.^* 

^^  the  boat  ^®  or  putting  their  nets  in  order        ^"  straightway 

18  substitute  he /"^r  Jesus  ^^  in  all 

20  every  disease  and  every  sickness     ^^  And  the  report  of  him  went  forth  into 

2^  all  that  were  sick,  holden  with  divers  diseases  and  torments,  possessed 

with  demons,  and  epileptics,  and  paralytics  ; 
23  omit  from  and  the  succeeding  comma  ^^  the  Jordan. 


IV.  12-25. 


k  Chap  ix.  35, 

xiii.  54 ; 

Mark  i.  21, 

39 ;  Luke 

iv.  15. 
/  Chap.  ix.  35; 

Mark  i.  14. 
tn  Mark  i.  34. 
n  Mark  vii. 

26. 
o  Chaps,  viii. 

.16,  28,  33.; 

ix.  32 ;  xii. 

22 ;  XV.  22. 
/  Chap.  xvii. 

'5- 
q  Chaps,  viii. 

6;  ix.  2,  6. 
r  Mark  iii.  7, 

S ;  Luke  vi. 

17- 
J  Mark  v.  20 

vii.  31. 


Contents  and  connection.  The  appear- 
ance of  Jesus  as  the  light  of  the  world  amidst  the 
darkness  of  the  land  of  Galilee,  in  accordance 
with  prophecy  (vers.  12-16).  The  record  begins 
at  the  close  of  the  ministry  of  John  the  Baptist, 
whose  message  is  reannoimced  by  Jesus  (ver.  17). 
He  chooses  four  fishermen  as  his  attendants  (vers. 
iS-22),  goes  through  Galilee  healing  the  sick  and 
followed  by  great  multitudes  from  all  parts  of  the 
country  (vers.  23-25).  Matthew,  as  well  as  Mark 
and  Luke,  begin  their  account  of  our  Lord's  min- 
istry at  this  point.  A  number  of  events  recorded 
by  John  (i.  19  ;  iv.  54)  certainly  intervened  ;  in- 
cluding the  first  Passover  at  Jerusalem.  Some 
place  the  second  Passover  (John  v.  i)  before  this 
section,  which  they  record  as  the  beginning  of  the 
second  year  of  our  Lord's  ministry  (see  Introd. 
pp.  18,  19).  The  fourth  Gospel  concerns  itself 
more  with  events  in  Jerusalem,  the  others  with 
those  in  Galilee.  This  may  arise  from  different 
sources  of  information  or  from  difference  in  plan. 

Ver.  12.  When  he  heard,  i.  e.,  in  Judea.  —  De- 
livered up,  /.  e.,  into  prison  by  Herod  the  tetrarch. 
The  common  version  gives  an  explanation,  not  a 
literal  translation.  For  reason  of  this  imprison- 
ment, see  chap.  xiv.  4;  Mark  vi.  17. — He  with- 
drew into  Galilee.  A  withdrawal  from  prudence 
(as  chap.  ii.  12,  22),  hinting  that  He  had  been 
teaching  in  Judea.  'Galilee'  :  here  the  whole  re- 
gion of  that  name,  since  Nazareth  was  in  lower 
Galilee.  In  John  iv.  43-45,  it  means  upper  Gali- 
lee, or  Galilee  in  the  stricter  sense.  Herod  was 
tetrarch  of  Galilee,  hence  the  withdrawal  was  not 
through  fear  of  him.  It  was  due  to  the  opposition 
of  the  Pharisees  (John  iv.  i,  and  v.  16,  18,  if  that 
occurrence  preceded). 

Ver.  13.  And  leaving  Nazareth,  His  early 
home.  Because  rejected  there  (Luke  iv.  16-30). 
A  second  rejection  took  place  at  a  later  period 


(comp.  chap,  xiii-  54-58  ;  Mark  vi.  1-6).  If  there 
were  but  one  (as  many  think),  it  occurred  at  the 
beginning  of  the  Galilean  ministry,  since  Luke's 
account  is  so  particular.  Against  the  identity, 
see  notes  on  Luke,  and  on  chap.  xiii.  54-58. — 
Came  and  dwelt,  or  having  come  he  settled.  — In 
Capernaum.  A  thriving  commercial  place  on  the 
northwestern  shore  of  the  sea  (or  lake)  of  Galilee, 
hence  called  here  '  the  maritime,'  which  is  the  lit- 
eral meaning  of  the  word  paraphrased  :  which  is 
on  the  shore  of  the  lake.  Mentioned,  not  to  dis- 
tinguish it,  but  on  account  of  the  prophecy  which 
follows.  It  was  also  in  the  borders  of  Zebulun 
and  Naphtali.  The  exact  site  of  Capernaum,  so 
often  mentioned  in  the  New  Testament,  is  dis- 
puted ;  the  words  of  our  Lord  (Matt.  xi.  23)  have 
thus  been  fulfilled.  Some  locate  it  at  Khan  Min- 
yeh,  at  the  northern  end  of  the  Plain  of  Gennes- 
aret  (El-Ghuweir),  near  the  Fountain  of  the  Fig- 
Tree,  and  on  the  present  highway  to  Damascus  ; 
others  two  or  three  miles  further  north,  at  Tell 
H(am,  which  is  more  probable  on  account  of  the 
very  remarkable  ruins,  including  a  white  syna- 
gogue (carefully  examined  and  described  by  Capt. 
Wilson,  1866),  and  on  account  of  the  similarity 
of  the  name  (Tell  Hum  means  '  Hill  of  Nahum,' 
and  Capernaum  'Village  of  Nahum').  Caper- 
naum was  an  important  place,  the  residence  of 
Andrew,  Peter,  and  the  sons  of  Zebedee,  prob- 
ably of  Matthew  also,  chiefly  honored  by  the  title, 
'His  own  city'  (ix.  i).     See  Schaff,  Bible  Lands 

(1878),  p.  343. 

Ver.  14.  That  it  might  be  fulfilled.  The  pur- 
pose of  fulfilling  prophecy  ever  involves  the 
higher  purpose  of  carrying  out  God's  plan  thus 
revealed. — Isaiah  the  prophet  (Isaiah  ix.  i,  2). 
An  independent  and  free  translation.  The  Sep- 
tuagint  is  quite  incorrect  here. 

Ver.    15.     The  land  of    Zebulun,   etc.     These 


:hap.  IV.  12-25.]       THE    GOSPEL   ACCORDING    TO    MATTHEW. 


51 


words  form  the  close  of  a  sentence  in  the  orig- 
inal prophecy,  and  are  introduced  to  specify  the 
region  spoken  of  in  this  Messianic  prediction. 
Either  an  apostrophe  to  these  regions  or  equiva- 
lent to  :  as  to  the  land  of  Zebulun,  etc.  The 
sense  is  the  same.  —  By  the  way  of  the  sea.  The 
sea  (or  lake)  of  Galilee,  not  the  Mediterranean. 
The  latter  view  would  indicate  that  the  region 
was  profane,  being  the  way  of  the  sea  for  all  the 
world.  But  this  seems  forced,  -r-  Beyond  Jordan, 
or  'the  Jordan.'  Either  the  country  on  the  west 
side  already  spoken  of,  or  Perea  on  the  east  side. 
(Both  senses  are  sustained  by  Old  Testament 
usage.)  The  former  is  preferable,  since  the  va- 
rious terms  of  the  verse  seem  to  be  in  apposition. 
Some  take  this  verse  as  describing  the  regions  sur- 
rounding the  lake  (referring  this  to  Perea),  but 
Naphtali  extended  beyond  the  sources  of  the 
Jordan,  /'.  t'.,  northward  from  Jerusalem.  —  Gali- 
lee of  the  Gentiles.  Upper  Galilee,  already  spo- 
ken of  by  other  names.  It  was  near  Gentile  ter- 
ritory and  probably  had  a  large  Gentile  popula- 
tion. 


Ver.  16.  The  people;  of  the  region  just  de- 
scribed. —  Sitting  in  darkness.  Dwelling  con- 
tentedly. Isaiah  says  :  '  walking,'  but  Matthew 
indicates  that  the  condition  was  worse.  '  Dark- 
ness '  is  the  usual  Scriptural  figure  for  a  state  of 
de])ravity,  including  more  than  ignorance.  —  Saw 
a  great  light.  The  past  tense  in  prophecy  indicates 
certain  fulfilment.  This  region  had  seen  Christ,  the 
light  of  men,  bringing  to  them  '  truth,  knowledge, 
moral  purity,  and  happiness  ! '  The  article  brings 
this  out  more  fully. — The  region  and  shadow  of 
death.  Poetic  parallelism,  a  stronger  expression  for 
'darkness,'  meaning  either  the  region  where  death 
resides  and  the  shadow  he  produces,  or  simply  the 
region  of  the  shadow  of  death.  Darkness  is  spir- 
itual death.  —  Did  light  spring  up,  as  a  star  or 
the  sun  arises,  the  persons  being  passive.  The 
Galileans,  though  probably  not  more  barbarous 
and  depraved  than  the  inhabitants  of  Judea,  were 
despised.  Plere  the  light  arose  ;  to  those  in  the 
shadow  of  death  the  light  came.  Among  the  de- 
spised, those  furthest  from  the  temple,  the  work 
began  and  met  with  best  success.     This  prophecy 


Cabling  a  NeT. 


was  not  understood  by  the  official  interpreters. 
(John  vii.  52.) 

Ver.  17.  From  that  time.  Either,  of  this  set- 
tlement in  Capernaum,  or  the  imprisonment  of 
John  the  Baptist.  —  Jesus  began  to  preach.  The 
beginning  of  the  ministry  in  Galilee,  to  an  ac- 
count of  which  Matthew  confines  himself.  Dur- 
ing most  of  the  time  he  was  probably  an  eye- 
witness.—  Eepent :  for  the  kingdom,  etc.  Comp. 
chap.  iii.  2.  Jesus  'began'  with  the  message  of 
His  forerunner.  The  expression  '  at  hand,'  in- 
dicates that  Jesus  had  not  yet  publicly  declared 
Himself  to  be  the  Messiah.  But  John  had  an- 
nounced Him  ;  He  had  been  accepted  as  such  by 
Andrew,  Philip,  and  Nathanael  (John  i.  41,  45,  49), 


and  by  many  others  (John  iv.  i,  39,  41).  As  He 
afterwards  sent  out  His  disciples  with  the  same 
formula  (x.  7),  His  preaching  at  this  period  was 
not  of  a  different  character  from  His  subsequent 
teachings. 

Ver.  i8.  And  walking.  The  omission  of  the 
word  '  Jesus '  connects  this  verse  closely  with 
what  precedes  ;  the  '  walking  '  was  while  preach- 
ing (ver.  17).  This  close  connection  is  brought 
out  more  fully  in  the  account  of  Luke  (v.  i-i  i).  — 
As  this  verse  is  the  beginning  of  the  Gospel  for 
St.  Andrew's  day,  the  name  of  Jesus  was  very 
early  inserted  for  the  sake  of  definiteness.  —  The 
sea  or  lake  of  Galilee.  The  Greek  word,  like  the 
German  See,  is  applied  to  both  lakes  and  seas. 


52 


THE  GOSPEL  ACCORDING  TO  MATTHEW.       [Chap.  IV.  12-25 


This  sea  of  Galilee  or  lake  of  Gennesaret,  called 
in  the  Old  Testament  Connereth  (Deut.  ii.  17),  or 
Cinneroth  (i  Kings  xv.  20),  is  a  body  of  water  of 
oval  shape,  from  twelve  to  fourteen  miles  long 
and  about  half  as  broad.  It  is  formed  by  the 
river  Jordan,  although  smaller  streams  flow  into 
it.  '  The  water  is  salubrious,  fresh  and  clear  ;  it 
contains  abundance  of  fish  ;  the  banks  are  pic- 
turesque, although  at  present  bare  ;  toward  the 
west  they  are  intersected  by  calcareous  mountains, 
—  towards  the  east  the  lake  is  bounded  by  high 
mountains  (800  to  1,000  feet  high),  partly  of  chalk 
and  partly  of  basalt  formation.'  It  is  subject  to 
sudden  and  violent  storms  and  is  remarkable  for 
its  depresiiun,  being  653  feet  below  the  level  of 
the  Mediterranean.  See  Bible  Dictionaries.  — 
Simon,  contracted  from  Simeon.  He  was  called 
first.  —  Who  is  called  Peter,  /'.  e.,  '  so  called '  at 
the  time  when  the  Gospel  was  written,  not  at  the 
time  of  the  event  here  narrated.  The  common 
version  does  not  bring  out  this  distinction  ;  see 
chap.  xvi.  18.  At  a  previous  interview,  however, 
(John  i.  42)  our  Lord  had  declared  he  should  be 
named  '  Cephas '  (the  Aramaic  fonn  of  the  same 
name). — Andrew  his  brother.  This  Greek  name 
shows  how  common  that  language  was  in  the  East. 
It  is  not  known  which  was  the  elder  brother ; 
sometimes  one  and  sometimes  the  other  is  named 
first.  Their  home  was  Bethsaida  (John  i.  44).  An- 
drew and  another  disciple  of  John  the  Baptist, 
probably  the  Evangelist  John,  were  the  first  fol- 
lowers of  Jesus  (John  i.  35-40).  They  may  have 
remained  with  him.  Philip  was  called  to  follow 
him  (John  i.  43).  —  Casting  a  net.  They  were 
busy  at  their  usual  avocation,  for  they  were  fish- 
ers. This  does  not  imply  special  poverty  or  ig- 
norance. 

Ver.  19.  Come  ye  after  me.  This  call  is  to 
be  distinguished  from  the  previous  acquaintance- 
ship and  discipleship  (John  i.),  and  also  from  the 
later  choice  and  call  to  the  apostleship  (Matt. 
X.).  The  call  is  thus  expanded  :  '  i.  An  invitation 
to  full  communion  with  Him  ;  2.  A  demand  of 
perfect  self-renunciation  for  His  sake  ;  3.  An  an- 
nouncement of  a  new  sphere  of  activity  under  Him; 
4.  A  promise  of  rich  reward  from  Him.  The 
call  of  Jesus  to  follow  Him,  i.  A  call  to  faith  ; 
2.  A  call  to  labor ;  3.  A  call  to  suffering  and 
cross-bearing  ;  4.  A  call  to  our  blessed  home.' 
(Lange.)This  call  to  personal  attendance,  probably 
in  all  cases  preceded  the  call  to  the  apostleship. 
Even  this  office  did  not  obtain  full  validity  until 
the  day  of  Pentecost,  when  the  Church  was  or- 
ganized, or,  strictly  speaking,  reorganized.  The 
Twelve  were  gradually  prepared  for  their  work. 
Paul's  case  is  exceptional. — I  will  make  you. 
His  power,  not  their  ability,  made  them  what 
they  became.  —  Fishers  of  men.  '  The  main  points 
of  resemblance  cannot  be  mistaken,  such  as  the 
value  of  the  object,  the  necessity  of  skill  as  well 
as  strength,  of  vigilance  as  well  as  labor,  with  an 
implication,  if  not  an  explicit  promise,  of  abun- 
dance and  success  in  their  new  fishery.'  (J.  A. 
Alexander.)  Our  Lord  uses  human  agents  ;  even 
He  did  not  labor  alone.  Let  no  one  assume  to 
be  independent  of  others  in  any  good  work. 

Ver.  20.  Straightway  (the  same  word  as  in 
ver.  22).  Emphatic  ;  there  was  no  delay.  Luke 
tells  of  a  miraculous  draught  of  fishes,  which  pre- 
ceded and  prepared  the  fishermen  to  obey.  His 
narrative  assumes  that  Jesus  was  known  to  them 
(Luke  v.  5),  and  that  they  gave  up  their  occupa- 
tion to  follow  our  Lord  constantly. 


Ver.  21.  Going  on  from  thence.  (Mark:  'a 
little  further.')  All  four  had  assisted  in  the 
great  draught  of  fishes  (see  Luke  v.  7,  10).  — 
James,  /.  e.,  Jacob.  Probably  the  older  brother.  — 
John,  the  Apostle  and  Evangelist.  The  detailed 
account  he  gives  of  our  Lord's  previous  ministry 
and  miracles  suggests  that  he  was  among  the 
'disciples,'  he  mentions  (John  ii.  2,  11,  12;  iv.  i, 
8,  27,  31). — In  the  boat,  a  fishing  boat  (not  a 
'  ship  '),  probably  drawn  up  on  the  shore.  — Mend- 
ing, or  '  putting  their  nets  in  order,'  preparing 
them  for  use.  The  wider  sense  is  perhaps  to  be 
preferred. — He  called  them,  probably  using  the 
same  words. 

Ver.  22.  These  two  brothers  straightway 
obeyed,  leaving  their  father  also.  He  was  prob- 
ably not  poor,  as  he  had  '  hired  servants  '  (Mark 
i.  20).  The  lesson,  more  plainly  taught  elsewhere, 
is  :  Renounce  every  human  tie,  if  necessary,  to 
follow  Christ.  Yet  human  ties  are  not  severed 
by  following  Christ.  The  brothers  remained 
brethren  in  the  Lord,  and  these  four  companions 
in  fishing  were  joined  most  closely  as  '  fishers  of 
men.'     Comp.  Mark  xiii.  3. 

Ver.  23.  And  he  went  about  in  all  Galilee. 
The  sphere  of  His  ministry  is  thus  marked  ;  its 
character  is  thus  described.  '  Galilee  '  here  prob- 
ably includes  the  whole  fertile  and  well  peoplec 
district  thus  named,  not  upper  Galilee  alone.  The 
people  of  Judea  looked  down  on  the  Galileans 
partly  l^ecause  of  their  contact  with  the  heathen, 
partly  because  of  their  dialect  (comp.  chap.  xxvi. 
73).  The  inhabitants  of  a  sacred  capital  city  would 
have  unusual  contempt  for  provincials.  —  Teach- 
ing. The  people  recognized  Him  as  a  Rabbi  (see 
below). —  In  their  synagogues.  'During the  Baby- 
lonish exile,  when  the  Jews  were  shut  out  from  the 
Holy  Land,  and  from  the  appointed  sanctuary,  the 
want  of  places  for  religious  meetings,  in  which 
the  worship  of  God,  without  sacrifices,  could  -' 
celebrated,  must  have  been  painfully  felt.  Thih 
synagogues  may  have  originated  at  that  ominous 
period.  When  the  Jews  returned  from  Babylon, 
synagogues  were  planted  throughout  the  country 
for  the  purpose  of  affording  opportunities  for  pub- 
licly reading  the  law,  independently  of  the  regu- 
lar sacrificial  services  of  the  temple  (Neh.-  viii.  i, 
etc.).  At  the  time  of  Jesus  there  was  at  least  one 
synagogue  in  every  moderately  sized  town  of 
Palestine  (such  as  Nazareth,  Capernaum,  etc.), 
and  in  the  cities  of  Syria,  Asia  Minor,  and  Greece, 
in  which  Jews  resided  (Acts  ix.  2,  sqq.).  Larger 
towns  possessed  several  synagogues  ;  and  it  is 
said  that  there  were  no  fewer  than  460,  or  even 
480,  of  them  in  Jerusalem  itself.'  Winer.  — The 
service  was  simple,  and  our  Lord  availed  himself 
of  the  opportunity  of  making  remarks  usually 
given  (comp.  Luke  iv.  16-27  ;  Acts  xiii.  15). 
Neither  Christ  nor  His  Apostles  attempted  to 
subvert  the  established  order  of  worship.  They 
attended  the  synagogue  service,  with  which,  how- 
ever. Christian  worship  has  more  in  common  than 
with  that  of  the  temple.  The  influence  that  revo- 
lutionized the  world  was  not  revolutionary.  When 
the  tree  is  made  good,  it  grows  according  to  its 
God-given  form,  hacking  from  without  only  mars 
it.  A  hint  for  politicians  and  would-be  reformers. 
—  Preaching  (heralding),  teaching  and  proclaim- 
ing, the  gospel  of  the  kingdom.  The  glad  tidings 
about  'the  kingdom  of  heaven,'  or  which  intro- 
duced this  kingdom.  On  the  word  'gospel,'  see 
Introd.  p.  14.  The  good-tidings  of  the  kingdom 
consist  of  facts   about  the  King  (comp.   Rom.  i. 


Chaps.  V.-VII.]         THE    GOSPEL   ACCORDING    TO    MATTHEW. 


53 


1-4).  As  our  Lord  was  .1  wise  Teacher,  He  did 
not  publicly  proclaim  Himself  the  Messiah.  His 
preaching  was  preparatory  ;  the  full  gospel  could 
aot  be  preached  until  after  the  occurrence  of  the 
facts  it  presents  (comp.  note  on  the  Sermon  on 
the  Mount).  As  a  Rabbi,  the  Galileans  would 
hear  Him;  they  looked  for  a  less  lowly  King. 

To  confirm  this  preaching,  of  a  new  and  start- 
ling character,  our  Lord  wrought  miracles  :  Heal- 
ing every  disease  and  every  sickness,  etc.  His 
'  doing  good  '  in  this  lower  form  had  a  higher  pur- 
pose, to  prove  a  Saviour  in  a  higher  sense.  On 
the  miracles  of  our  Lord,  see  chap.  viii.  The  two 
words,  '  disease  '  and  '  sickness  '  include  all  forms 
of  bodily  affliction.  The  first  word  occurs  again 
in  ver.  24,  hence  we  render  it  '  disease  '  here. 

Ver.  24.  The  report.  '  Fame  '  has  changed  its 
meaning.  — Syria,  the  name  of  the  largest  Roman 
province  north  and  east  of  Palestine,  sometimes 
including  it.  Probably  used  here  in  its  widest 
extent.  —  They  brought  to  him  all  that  were  sick. 
Those  who  had  heard  of  Him  and  believed  in  his 
power  to  heal  were  numerous  enough  to  justify 
this  expression. — Holden,  /.  e.,  under  the  con- 
tinued power  of  the  maladies.  — Torments,  pain- 
ful bodily  afflictions,  such  as  the  three  specified  in 
the  next  clause  ('and'  is  to  be  omitted). — Pos- 
sessed with  demons,  lit.,  '  demonized.'  All  the 
Gospel  statements  in  regard  to  this  affliction  imply 
that  in  those  days  evil  spirits  actually  invaded  the 


bodies  of  men,  producing  fearful  effects.  Every 
such  possession  was  a  sign  of  Satan's  hostility,  as 
every  dispossession  was  a  triumph  over  him.  We 
cannot  explain  how  such  possession  took  place. 
This  passage  distinguishes  demoniacal  possession 
from  every  kind  of  sickness.  —  Lunatics,  or  '  epi- 
leptics.' The  latter  sense  is  probable,  since  the 
word  has  this  meaning  in  chap.  xvii.  15  (the  only 
other  place  where  the  term  occurs).  The  Greek 
word  had  originally  the  same  reference  to  the  in- 
fluence of  the  moon  which  is  found  in  '  lunatic' 
—  And  paralytics.  The  original  word  corresponds 
exactly.  Those  afflicted  with  morbid  relaxation 
of  the  nerves,  as  in  paralysis  and  apoplexy.  —  He 
healed  them.  Whatever  the  form,  He  did  not  fail 
to  cure. 

Ver.  25.  Great  multitudes,  lit,  '  many  crowds.' 
These  came  from  all  parts  of  Palestine  ;  from 
Galilee,  where  he  preached,  Decapolis  (meaning 
'  ten  cities  '),  a  district  princijjally  east  of  the  Jor- 
dan ;  according  to  Ritter,  settled  by  the  veterans 
of  Alexander  the  Great,  Jerusalem,  the  capital, 
Judea,  the  southern  part  of  Palestine,  and  from 
beyond  the  Jordan,  here  referring  to  the  northern 
part  of  Perea,  on  the  east  of  the  Jordan,  south  of 
Decapolis.  The  compact  style  of  the  original  re- 
cjuires  the  omission  of  '  from '  (italicized  in  com- 
mon version),  except  in  the  case  of  the  locality 
last  named,  '  from  Galilee  and  Decapolis  and  Je- 
rusalem and  Judea  and  from  beyond  the  Jordan.' 


Chapters  V.-VII. 


TJie  Sermon  on  the  Monnt. 


General  character.  The  magna  charta  of 
Christ's  Kingdom  :  the  unfolding  of  His  right- 
eousness ;  the  sublimest  code  of  morals  ever  pro- 
claimed on  earth  ;  the  counterpart  of  the  legisla- 
tion on  Mount  Sinai ;  Christ  here  appears  as 
Lawgiver  and  King ;  Moses  spoke  in  God's 
name  ;  Christ  speaks  in  His  own.  —  Its  position, 
contents,  connection,  as  well  as  the  whole  tenor 
of  the  New  Testament,  show  that  it  is  the  end  of 
the  law  and  the  beginning  of  the  gospel,  the  con- 
necting link  between  the  two  :  (i)  a  mighty  call 
to  repentance  for  the  unconverted,  showing  them 
their  infinite  distance  from  the  holiness  required 
by  the  law  ;  (2)  a  rnirror  of  the  divine  will  for  be- 
lievers, showing  them  the  ideal  of  Christian  mo- 
rality; (3)  an  announcement  of  blessings  (beati- 
tudes) to  all  in  whom  the  law  has  fulfilled  its 
mission,  to  create  a  sense  of  sin  and  guilt,  to 
beget  humility  and  meekness  of  spirit,  as  well  as 
to  encourage  and  impel  to  higher  attainments.  It 
is  at  once  a  warning,  a  standard  and  a  promise, 
but  not  the  whole  gospel.  The  gospel  is  about 
Christ  as  well  as  from  Christ.  This  discourse 
contains  little  about  His  Person  and  Work  ;  nor 
could  it.  The  audience  was  not  ready,  not  even 
the  Twelve  (Mark,  chap.  xvi.  21-23),  '''^e  facts  were 
not  accomplished,  the  Teacher  was  wise  in  with- 
holding, was  still  in  His  humiliation  ;  only  when 
He  was  glorified  did  the  full  glory  of  the  gospel 
appear.  The  improper  estimate  of  its  significance 
makes  Christ  a  mere  teacher  of  ethics,  not  a 
Saviour ;  makes  the  gospel  a  higher  legalism,  not 


the  power  of  God  unto  salvation  ;  exalting  Christ's 
earliest  instruction  to  the  Apostles  at  the  expense 
of  the  later  ;  uses  His  tender  words  on  the  Mount 
of  Beatitudes  to  make  us  forget  Calvary  ;  puts 
His  principles  before  His  Person,  failing  to  lead  us 
to  Him.  But  while  it  is  not  the  full  gospel,  its 
tone  is  evangelical,  and  its  ideal  is  Christian ;  not 
telling  how  or  why  we  are  saved,  it  implies 
throughout  that  God  must  and  will  help,  encour- 
ages us  to  ask  from  Him  (chap.  vii.  11).  Ad- 
dressed to  those  under  the  law,  it  is  the  best  in- 
troduction to  the  gospel. 

2.  Leading  thought  and  plan.  The  connection 
of  thoughts,  so  far  as  Matthew  indicates  it,  is 
with  chap.  iv.  ,17  :  'Repent  ye,  for  the  kingdom 
of  heaven  is  at  hand.'  The  motive  to  repentance 
was  the  coming  of  the  '  kingdom,'  about  which  the 
Jews  had  wrong  expectations.  These  errors  are 
met  at  the  outset  by  a  description  of  the  character 
of  the  citizens  of  that  kingdom,  while  the  call  to 
repentance  is  both  expanded  and  enforced  in  the 
body  of  the  discourse,  which  spiritualizes  the  law. 
The  leading  thoughts  are  respecting  the  true  stand- 
ard of  righteousness,  negatively,  higher  than  the 
righteousness  of  the  Scribes  and  Pharisees  (chap. 
v.  20),  positively,  like  God's  (chap.  v.  48).  The 
Golden  Rule  (vii.  12)  is  not  the  leading  thought, 
since  the  ethics  of  the  discourse  are  religious  ; 
see  notes. 

The  discourse  follows  the  method  of  natural 
association,  although  in  some  cases  the  connec- 
tion   of    thought    is    difficult   to    determine.     A 


54 


THE   GOSPEL  ACCORDING   TO    MATTHEW.      [Chaps.  V.-VII. 


plan '  is  simply  such  an  analysis  as  will  help  us 
to  understand  it  as  a  whole. 

Chap.  V.  A  description  of  the  character  of  the 
citizens  of  the  kingdom  of  heaven,  their  relation 
to  the  world  (vers.  3-16);  the  relation  of  Christ 
to  the  law,  with  His  exposition  of  the  law,  cul- 
minating in  a  reference  to  God's  perfection  (vers. 
17-48).  —  Chap.  vi.  Religious  duties;  the  false 
and  true  performance  of  them  contrasted  (vers. 
1-18)  ;  instruction  regarding  dedication  of  the 
heart  to  God  and  consequent  trust  in  Him  (vers. 
19-34).  —  Chap.  vii.  Caution  against  censorious- 
ness,  prayer  enjoined  through  promise  of  an  an- 
swer, to  which  promise  the  Golden  Rule  is  an- 
nexed (vers.  1-12)  ;  exhortation  to  self-denial, 
warning  against  false  teachers  and  false  profes- 
sions (vers.  13-23)  ;  conclusion,  two  similitudes 
respecting  obedient  and  disobedient  hearers  (vers. 
24-27).  The  impression  produced  on  the  multi- 
tude is  then  stated  (vers.  28,  29). 


3.  Relatioti  of  the  discourses  in  Matthew  and 
Luke  (vi.  20-49). 

Points  of  agreement :  Both  begin  with  beati- 
tudes, end  with  the  same  similitudes,  contain  sub- 
stantially the  same  thoughts,  frequently  expressed 
in  the  same  language.  In  both  Gospels  an  ac- 
count of  the  healing  of  the  centurion's  servant  im- 
mediately follows.  —  Points  of  difference  :  Mat- 
thew gives  one  hundred  and  seven  verses,  Luke 
but  thirty;  Matthevy  seven  (or  nine)  beatitudes, 
Luke  four,  followed  by  four  'woes.'  Luke  is 
sometimes  fuller  than  Matthew,  and  the  order  is 
occasionally  different.  Our  Lord  was  sitting  (ver. 
i)  when  this  discourse  was  delivered  ;  apparently 
standing  (Luke  vi.  17)  during  the  other.  This 
was  uttered  on  a  mountain,  the  other  on  a  plain. 
A  number  of  important  events  mentioned  by  Luke 
before  the  discourse  are  heard  by  Matthew  af- 
ter it. 

Explanations  :     (a)  Two  reports  of  the  samf» 


W^Wf^^>^^^^ 


The  Mount  of   Beatitudes. 


discourse  ;  each  Evangelist  modifying  to  suit  his 
purpose.  This  is  the  common  view,  involving 
fewest  difficulties.  It  is  then  assumed,  that  our 
Lord,  was  standing  immediately  before  the  dis- 
course, but  sat  down  to  speak  ;  that  on  the  moun- 
tain there  was  a  plain  just  below  the  summit  (the 
fact  in  the  traditional  locality  :  '  the  Horns  of 
Hattin,'  or  '  Kur'n  Hattin,'  see  ver.  i).  The 
chronological  difficulty  is  not  serious.  Matthew 
mentions  the  sending  out  of  the  Twelve  (chap,  x.), 
not  the  choice,  which  is  narrated  by  Mark  and 
Luke.  The  latter  immediately  preceded  the  dis- 
course (so  Luke),  the  former  took  place  some 
time  after.  The  mention  by  Matthew  of  his  own 
call  out  of  its  chronological  position  is  readily 
accounted  for  (see  in  chap.  ix.  1-17).  —  (b)  Two 
discourses  on  entirely  different  occasions.  So 
Augustine   and   others.     This   is  an   improbable 


solution,  not  called  for  by  the  chronological  dif- 
ficulties. The  mention  of  the  same  miracle  as 
immediately  following  in  both  Gospels  shows 
that  the  occasions,  if  different,  were  not  widely 
separated.  —  (c)  Different  discourses,  but  deliv- 
ered in  immediate  succession  ;  the  longer  one  on 
the  mountain  to  the  disciples,  the  other  on  the 
plain  to  the  multitudes.  So  Lange.  Favored  by 
the  direct  address  to  the  disciples,  and  the  al- 
lusion to  the  Pharisees  (Matt,  v.),  not  found  in 
Luke's  account ;  opposed  however  by  the  fact 
that  the  multitudes  also  heard  the  longer  dis- 
course (Matt.  vii.  28).  —  (d)  Two  summaries  of 
our  Lord's  teaching  about  this  time,  not  reports 
of  particular  discourses.  Such  summaries  would 
be  in  an  appropriate  place,  since  in  both  cases  a 
general  sketch  of  our  Lord's  ministry  precedes. 
But  both  Evangelists  specify  the  place,  and  even 


Chap.  V.  1-16.]            THE   GOSPEL  ACCORDING   TO   MATTHEW.  55 

our  Lord's  posture.  —  Accepting  the  differing  re-  the  momentary  image.     This  fact  accounts  both 

ports  of  the  same  discourse,  we  should  remember  for  the  remarl^able  essential   agreement  and  the 

that  the  Evangelists  did  not  compose  their  his-  decided    individuality   and    difference    in    detail, 

tories  from  written  documents    and  with    literal  which  characterize  the  Gospels.    The  two  reports 

accuracy  in  details,  but    (according    to    Oriental  of  the  Sermon  on  the  Mount  present  in  a  striking 

fashion)  from  memory,  which  was  then  much  bet-  manner  these  characteristics.     The  date  is  proba- 

ter  trained  than  now,  and  from  living  impressions  bly  just  after  the  feast  mentioned  in  John  v.  i,  if 

of  the  whole  Christ,  strengthened  and  guarded  by  that  is  to  be  placed  during  the  Galilean  ministry, 

the  Holy  Spirit.    Hence  we  have  after  all  a  truer,  Our  Lord  had  certainly  been  preaching  in  Galilee 

more  lifelike  and  instructive  account  of  our  Lord's  for  some  time,  and  had  already  aroused  the  an- 

ministry,  just  as  pictures  embodying  the   varied  tagonism  of  the   Pharisees.     See  chap.  xii.  1-15, 

expressions  of  a  man's  countenance  are  more  true  for    the    events    immediately   preceding    (comp. 

to  the  life  than  a  photograph  which  can  only  fix  Mark  ii.  1-19  ;  Luke  vi.  1-16). 


Chapter  V.   1-16. 


A    Description  of  the  Citizens  of  the  Kingdom  of  Heaven  ;    their  Relation 

to  the    World. 

1  A  ND  seeing  the  multitudes,  "  he  went  up  into  a^  mountain  :  ''^"p.'Luke 

2  -^^^  and  when  he  was  set,^  his  disciples  came  unto  him  :  And     ""'  '^' 

^  he  opened  his  mouth,  and  taught  them,  saying,  Ps.  ixxviu! 

3  "^  Blessed  «;r  **  the  poor  inspirit:   for  theirs  is  the  kingdom     34- 

'■  ^  c  Comp.  Luke 

4  of  heaven.     Blessed  are  ''they  that  mourn:    for  they  shall  be     ^i- 20-23. 
1;   comforted.     Blessed  aie  •''the  meek:  for  they  shall  inherit  the  ei%.\x\.z. 

•'  ■'  J   Ps.   XXX vn. 

6  earth.     Blessed  are  ^thev  which  do  hunger^  and   thirst  after     "• 

-'  o  ^  Is.  IV.   I,  2. 

7  righteousness  :  for  they  shall  be  filled.     Blessed  are  the  merci- 

8  ful :    for   they  shall  obtain   mercy.     Blessed  are  ''  the  pure  in  fHeb''xiL'i4; 

9  heart :  for  Uhey  shall  see  God.     .Blessed  are  the  ^peacemakers  :     ^Joi^""'-^. 

10  for  they  shall  be  called  the  'children*  of  God.  '"Blessed  ^r^ /Rom"viii.%. 
they  which^  are  persecuted  for  righteousness'  sake:. for  theirs  '"'   *=•"'•"♦• 

1 1  is  the  kingdom  of  heaven.  "Blessed  are  ye,  when  men  shall  "'  ^'•'^•'•♦• 
revile  you,  and  persecute  you,  and  shall  ^  say  all  manner  of  evil 

12  against  you  falsely,  for  my  sake.     "  Rejoice,  and  be  exceeding  "^corvi  to- 
glad  :  for  great  is  your  reward  in  heaven  :  for  so  ^  persecuted  ^  ^"'chron. 
they  the  prophets  which "  were  before  you.  ch^pj'  ^xiiV 

13  Ye  are  the  salt  of  the  earth  :  'but  if  the  salt  have  lost  his  ^  "'i;.^^""' 
savour,  wherewith  shall  it  be  salted  .-•  it  is  thenceforth  good  for  ^LukexTv.3°4^ 
nothing,  but  to  be  cast  out,  and  to  be  trodden^  under  foot  of    ^^' 

14  men.     ''Ye  are  the  light  of  the  world.     A  city  that  is  set^°  on  »■  Phii. u.  15. 

15  a  hill  cannot  be  hid.     ^Neither  do  men  li^ht  a  candle,  and  put  ^Markiv.ai; 

■^  o  '  r  Luke  viii.  6 ; 

it  under  a^^  bushel,  but  on  a^^  candlestick;  and  it  giveth  light ^^     '''■  33- 

1 6  unto  all  that  are  in  the  house.     Let  your  light  so  ^^  shine  be- 
fore  men,  'that   they  may  see  your  good  works,  and  "glorify  ^jp^n  "v.' s; 
your  Father  which  ^*  is  in  heaven. 

^  the                         2  had  sat  down,  or  was  seated  ^  t|^gy  ^1-,^^:  hunger 

*  called  sons                    ^  that                   '°  omit  shall  "^  who                  ^  its 

^  to  be  cast  out  and  trodden               ^°  city  set  ^^  the               ^-  it  shineth 

^^  Even  so  let  your  light  "  who 


Phil.  i.  II. 


56 


THE   GOSPEL   ACCORDING   TO   MATTHEW.      [Chap.  V.  1-16. 


Contents.  The  scene  (ver.  i),  the  formal 
preface  of  the  Evangelist  (ver.  2)  ;  the  opening 
description  of  the  citizens  of  the  kingdom  of 
heaven  (vers.  3-10)  ;  their  relation  to  the  world 
(vers.  11-16),  in  the  form  of  a  personal  applica- 
tion. The  discourse  opens  with  a  simplicity 
that  would  be  abrupt,  were  it  not  so  full  of 
blessing.  Only  One  bringing  heaven's  blessed- 
ness to  earth  could  thus  speak.  —  The  beatitudes 
(so  called  from  hcati,  the  word  which  begins  these 
verses  in  the  Latin  version)  are  usually  spoken  of 
as  seven  in  number,  vers.  10,  11  being  considered 
supplementary,  /.  e.,  ver.  10  sums  up  the  pre- 
ceding seven  under  the  comprehensive  term  of 
righteousness,  and  ver.  11  applies  the  whole  to 
the  disciples.  Describing  one  class  of  persons, 
they  explain  each  other.  —  Contrasts:  Sinai  and 
the  Mount  of  Beatitudes ;  the  law  ends  with 
blessing  to  those  who  keep  it ;  Christ  begins 
with  blessings  to  those  who  through  it  have  been 
brought  to  a  sense  of  sin  and  guilt.  The  citizens 
of  the  kingdom,  as  the  Jews  expected  them  to  be, 
and  as  Christ  declared  them  to  be  (comp.  on 
this  contrast,  the  beatitudes  and  '  woes '  of  Luke's 
account ;  chap.  vi.  20-26)  ;  those  whom  they 
regarded  as  blessed ;  and  those  whom  He  pro- 
nounced so  ;  these  beatitudes  found  in  the  Old 
Testament,  but  only  in  the  light  that  Christ  sheds 
upon  it ;  the  world's  judgment  and  Christ's 
judgment  as  to  qualities  to  be  honored  ;  the  world 
had  honored  and  deified  courage,  wisdom,  and 
strength  ;  Christ  proclaims  as  divine,  poverty  of 
spirit  contrition,  meekness,  moral  longings,  mercy, 
purity,  peaceableness,  and  patient  endurance.  Men 
may  adore  intellect  and  power,  praising  the  active 
virtues  ;  but  the  distinctive  virtues  of  the  citizens 
of  Christ's  kingdom  are  those  passive  ones  He 
has  shown  to  be  divine. 

Ver.  I.  Seeing  the  multitudes.  Comp.  Mark  iv. 
7,  8  ;  Luke  vi.  17,  on  the  gathering  of  these  mul- 
titudes.—  He  went  up.  Not  to  avoid  them,  but 
to  gather  from  them  a  willing  audience. — Into 
the  mountain,  the  Horns  of  Hattin,  according  to 
tradition.  Stanley  :  '  It  is  the  only  height  seen  in 
this  direction  from  the  lake  of  Gennesareth.  The 
plain  on  which  it  stands  is  easily  accessible  from 
the  lake,  and  from  that  plain  to  the  summit  is  but 
a  few  minutes'  walk.  The  platform  at  the  top  is 
evidently  suitable  for  the  collection  of  a  multi- 
tude, and  corresponds  precisely  to  the  "  level 
place "  to  which  He  would  "  come  down "  as 
from  one  of  its  higher  horns  to  address  the  peo- 
ple.' This  suits  the  requirements  of  the  view 
that  Matthew  and  Luke  report  the  same  dis- 
course (see  note,  p.  54).  The  central  situation 
would  also  permit  the  gathering  there  of  mul- 
titudes from  all  quarters.  —  When  he  had  sat  down, 
or  was  seated.  The  usual  posture  of  an  Oriental 
teacher,  and  the  natural  one  for  familiar  instruc- 
tion. —  His  disciples  came  unto  him.  The  Twelve 
had  already  been  chosen  (comp.  Mark  iii.  14 ; 
Luke  vii.  13-20),  but  this  was  not  an  ordination 
discourse  to  them.  It  is  too  general,  and  they 
were  not  to  be  sent  out  at  once.  The  ordination 
discourse  is  in  chap.  x.  '  His  disciples '  may  in- 
clude all  who  came  to  be  taught,  as  distinguished 
from  the  '  multitudes '  who  had  come  to  see  the 
miracles  of  healing. 

Ver.  2.  Opened  his  mouth.  A  formula  in- 
dicating 'a  solemn  and  authoritative  utterance  ; ' 
comp.  references.  He  had  before  opened  the 
mouths  of  others ;  the  King  Himself  now  be- 
comes the  Teacher.     When  the  Lord  opens  his 


mouth,  tve  should  open  our  ears  and  hearts.  — 
Taught,  literally,  'was  teaching,'  implying  either 
continued  or  habitual  discourse.  It  is  appropri- 
ate, whether  this  sermon  was  uttered  on  one  oc- 
casion, or  is  a  summary  of  our  Lord's  teachings. 

Vers.  3-1 1.  The  beatitudes  constitute  an  as- 
cending series.  The  same  thoughts  are  found  in 
the  Old  Testament,  but  only  since  Christ  has  been 
found  there.  —  Blessed.  The  word,  first  applied 
to  God,  means  more  than  'happy.'  Happiness 
may  come  from  earthly  things  ;  blessedness  comes 
from  God.  It  is  not  bestowed  arbitrarily ;  a  rea- 
son follows  each  beatitude. 

Ver.  3.  The  poor  in  spirit,  not  'in  body,'  nor 
'in  mind.'  The  humble,  those  conscious  of  their 
spiritual  needs,  and  thus  prepared  to  be  filled 
with  the  riches  of  the  gospel.  The  discourse  be- 
gins at  the  beginning  ;  sense  of  want  comes  be- 
fore spiritual  blessings  ;  the  fruit  of  the  law  and 
the  germ  of  the  gospel.  The  Jews  with  their 
carnal  hopes  were  not  'poor  in  spirit,'  hence  the 
appropriateness  of  the  introduction.  Pride  is  al- 
ways the  first  and  great  hindrance  to  obtaining  a 
part  in  the  kingdom.  — For  theirs  is.  It  belongs 
to  them.  — The  kingdom  of  heaven.  See  notes  on 
chap.  iii.  2  ;  comp.  chap.  xiii.  Both  the  habits  of 
the  Teacher  and  the  expectations  of  the  audience 
made  this  a  familiar  thought. 

Ver.  4.  They  that  mourn,  or  'the  mourning 
ones.'  A  spiritual  mourning  is  meant.  A  sense 
of  need  makes  men  'poor  in  spirit,'  but  a  con- 
sciousness of  the  positive  power  of  sin  makes 
them  mourn.  Not  terror,  fear  of  punishment,  but 
actual  sorrow  that  sin  has  power  over  us.  —  Com- 
forted. This  is  a  promise  ;  hence  the  comfort 
comes  not  from  ourselves,  but  from  God.  If  re- 
pentance saved,  then  the  promise  would  be  :  they 
shall  comfort  themselves. 

Ver.  5.  The  meek ;  the  mild,  the  gentle,  op- 
posed to  the  ambitious,  who  succeed  in  such  a 
kjngdom  as  the  Jews  were  looking  for.  A  higher 
•quality  than  the  preceding. — Inherit  the  earth, 
or  '  the  land,'  /.  e.,  of  Canaan,  the  type  of  all 
blessings,  not  merely  of  spiritual  ones.  The  lit- 
eral fulfilment  is  not  infrequent,  but  the  primary 
reference  is  to  the  Messiah's  kingdom. 

Ver.  6.  Hunger  and  thirst  after  righteousness. 
'  lite  righteousness,'  i.  e.,  God's  ;  something  with- 
out us,  given  to  us,  not  merely  imputed  to  us, 
though  that  is  included,  but  made  ours,  part  of 
our  life,  as  food  is  assimilated.  A  still  stronger 
representation  of  the  sense  of  spiritual  need,  ad- 
vancing to  positive  longing,  for  a  blessing,  known 
to  be  the  one  needed,  namely,  God's  approval  — 
conformity  to  the  will  of  God.  Those  thus  hun- 
gering are  blessed,  for  they  shall  be  filled,  shall 
get  in  abundance  what  they  want.  A  narrow 
view  of  this  righteousness  interferes  with  the  full 
obtaining  of  it. 

Ver.  7.  The  merciful.  Meekness  is  a  passive 
virtue,  mercy  an  active  one.  '  The  meek  bear  the 
injustice  of  the  world,  the  vicrciful  bravely  address 
themselves  to  the  wants  of  the  world.'  —  'Every 
degree  of  sympathy  and  mutual  love  and  help '  is 
included.  The  spring  of  this  grace  is  in  God's 
mercy,  although  it  is  ever  rewarded  with  new 
mercy ;  according  to  the  annexed  promise  :  for 
they  shall  obtain  mercy.  First  of  all,  God's 
mercy ;  the  merciful  character  is  both  the  evi- 
dence and  the  measure  of  God's  mercy.  Mercy 
from  men  is  included.  All  these  beatitudes  have 
a  subordinate  temporal  application,  for  God  rules 
the  world,  despite  its  sin. 


Chap.  V.  1-16.]       THE    GOSPEL   ACCORDING    TO    MATTHEW. 

Ver.  8.  The  pure  in  heart.  Either  a  single 
virtue,  or  total  freedom  from  sin.  The  former  is 
here  meant,  i.  e.,  a  simplicity  of  heart,  or  'that 
steady  direction  of  the  soul  toward  the  Divine  life 
which  excludes  every  other  object  from  the  hom- 
age of  the  heart'  More  than  sincerity,  or  chastity 
of  feeling,  or  outward  purity,  such  as  the  Levitical 
law  demanded  and  the  hearers  might  have  deemed 
sufficient,  or  the  moral  purity  which  philosophers 
enjoin ;  it  is  inward  purity  derived  from  God 
(comp.  I  John  iii.  9).  Hence  the  promise  :  they 
shall  see  God.  Fulfilled  even  here.  This  vision 
of  God  begins  when  spiritual  vision  begins  in  tne 
regenerate  heart  (Eph.  i.  18)  ;  it  is  perfected  when 
in  eternity  we  shall  see  Him  face  to  face  (i  Cor. 
xiii.  12;  I  John  iii.  2),  perfect  knowledge  being 
combined  with  perfect  love. 

Ver.  9.  The  peacemakers.  Not  simply  the 
peaceful,  but  those  who  recoficile  others.  How- 
ever understood  by  Christ's  hearers,  we  must 
refer  it  to  those  who  proclaim  and  further  the 
Gospel  of  peace,  which  alone  makes  men  truly  at 
peace  with  one  another  by  making  them  at  peace 
with  God.  In  most  kingdoms  those  who  make 
war  stand  highest,  but  in  the  Messiah's  kingdom, 
the  crowning  beatitude  respects  those  who  make 
peace.  —  They  shall  be  called  sons  of  God ;  recog- 
nized as  sons,  /.  e.,  children  of  full  age.  This 
acknowledgment  is  the  reward  freely  given  of 
God  to  those  doing  His  work  of  peacemaking. 

Ver.  10  speaks  of  the  blessedness  of  the  citizens 
of  the  kingdom  of  heaven,  as  opposed  by  the 
world,  and  the  same  idea  is  repeated  in  vers.  11, 
12,  addressed  to  the  disciples  directly.  Then 
follows  a  declaration  of  their  office  in  blessing  the 
world.  This  variation  in  the  thought  leads  most 
to  reckon  the  beatitudes  as  seven  in  number, 
closing  with  ver.  9. 

Ver.  ID.  For  righteousness'  sake.  '  Righteous- 
ness '  includes  all  the  preceding  graces  ;  but  the 
peacemakers  are  especially  persecuted  ;  the  effort 
to  spread  the  gospel  of  peace  provokes  the  hos- 
tility of  men.  Righteous  living  does  the  same, 
however  men  may  be  compelled  to  admit  its  ex- 
cellence. The  Jews  would  not  expect  persecution 
to  befall  the  Messiah's  subjects.  Yet  theirs  is 
the  kingdom  of  heaven.  The  promise  to  the 
'  poor  in  spirit '  also.  The  only  difference  grows 
out  of  the  nature  of  the  parties.  The  'perse- 
cuted '  are  probably  capable  of  receiving  a  higher 
blessing.  One  class  is  spoken  of  throughout ;  the 
list  of  rewards  begins  and  ends  with  the  kingdom 
of  heaven,  a  phrase  summing  up  all  the  bless- 
ings. 

Ver.  II.  Blessed  are  ye.  The  personal  appli- 
cation ;  a  prophecy  also,  since  when  men  shall 
revile  you,  etc.,  implies  that  this  will  happen. 
The  first  revilers  and  persecutors  were  the  un- 
believing Jews,  here  referred  to  indefinitely.  — 
Revile,  i.  e.,  reproach  you  to  your  face.  —  Perse- 
cute refers  to  acts  and  the  last  phrase  to  back- 
biting. —  Falsely,  literally,  '  lying  '  (agreeing  with 
'  men ').  The  word  is  omitted  by  some  author- 
ities ;  but  in  any  case  it  is  implied.  —  For  my 
sake.  This  shows  that  all  the  preceding  beati- 
tudes describe  Christ's  disciples,  that  He  is  em- 
bodied Righteousness.  Those  only  suffer  for 
righteousness'  sake,  who  suffer  for  Christ's  sake  ; 
elsewhere  we  learn  more  distinctly  ;  those  only 
are  blessed  with  righteousness  who  are  blessed 
for  Christ's  sake.  The  promised  trouble  for 
Christ's  sake  comes  as  a  part  of  the  promised 
blessing  for  Christ's  sake. 


57 

Ver.  12.  Rejoice,  etc.  An  exhortation  based 
on  the  declaration  of  blessedness  in  ver.  11,  and 
confirming  it.  Needful,  because  the  prospect  of 
persecution  is  far  from  awakening  joy.  —  For 
great  is  your  reward  in  heaven.  The  reason 
both  for  rejoicing  and  for  the  blessedness.  '  Re- 
ward,' i.  e.,  recompense  ;  but  of  grace,  not  of 
debt.  '  Great '  implies  that  it  would  be  beyond 
merit.  '  In  heaven  : '  either,  in  heaven,  given  in 
a  future  state  of  blessedness,  or  heavenly,  spirit- 
ual, /.  e.,  in  the  enjoyment  of  the  blessings  of  the 
Messiah's  kingdom,  the  kingdom  of  heaven.  The 
latter  sense  accords  best  with  the  language  of  the 
discourse,  and  culminates  in  the  former  one.  — 
For  so  persecuted  they,  /.  e.,  the  unbelieving  Jews, 
(as  in  ver.  11),  the  prophets  who  were  before  you. 
Not  an  express  assertion  that  the  disciples  were 
prophets.  It,  however,  puts  them  on  the  same 
level,  establishes  the  connection  between  the  Old 
and  the  New  Testaments,  showing  that  the  old 
antagonism  remains.  A  permanent  reason  for 
rejoicing,  not  for  the  greatness  of  the  reward. 

Vers.  13-16  teach  the  relation  of  the  disciples, 
as  thus  described,  to  the  world,  under  the  two 
figures  of  salt  and  light. 

Ver.  13.  Ye,  /.  e.,  the  disciples,  though  not  yet 
forming  a  distinct  organization.  The  influence 
here  spoken  of  depends  not  upon  external  organi- 
zations, but  upon  the  power  of  Christ  in  the  in 
dividual  believers.  — The  salt  of  the  earth.  Salt 
preserves,  Christ's  disciples  preserve  the  world 
from  utter  corruption.  —  Salt  seasons  food  and 
prevents  insipidity ;  Christians  are  to  give  a 
spiritual  seasoning  to  what  is  made  '  stale,  flat, 
and  unprofitable'  by  'earthly'  minds;  comp. 
Col.  iv.  6.  The  first  thought  is  the  prominent 
one.  '  The  earth  '  refers  to  society  as  it  exists.  — 
But.  A  warning  against  pride.  —  If  the  salt  have 
lost  its  savour.  A  mere  supposition,  —  yet  salt  in 
the  East  does  lose  its  saltness  by  exposure,  or 
foreign  admixture  rendering  it  impure,  and  is 
then  '  good  for  nothing,'  except  to  destroy  fer- 
tility. Dr.  Thomson  ( The  Land  and  the  Book,  vol. 
ii.,  pp.  43,  44)  mentions  an  instance  coming  under 
his  own  observation.  Pure  salt  cannot  lose  its 
savor.  The  doctrinal  bearings  of  the  figure  need 
not  be  pressed.  —  Of  men.  No  special  emphasis 
seems  to  rest  upon  this  phrase.  The  early  date 
of  the  sermon  forbids  an  exclusive  reference  of 
the  verse  to  excommunication  or  deposition  from 
the  ministerial  office. 

Ver.  14.  The  light  of  the  world.  The  influence 
of  salt  is  internal,  of  light,  external  ;  hence 
'earth'  (ver.  13),  and  here  '  world,'  both  referrhig 
to  society  or  mankind,  the  latter  more  to  its 
organized  external  form.  Light  is  opposed  to 
darkness,  and  dispels  it  ;  is  the  symbol  of  truth 
and  holiness.  Christ's  disciples  .opposed  to  the 
world,  and  yet  to  transform  it,  by  driving  away 
its  ignorance  and  sin.  They  become  the  light  of 
the  world,  because  He  is  'the  true  light,'  and 
makes  them  partakers  of  His  light  —  A  city  set 
on  a  hill.  In  the  East,  cities  are  often  built  on 
hills.  Such  a  citv  may  have  been  in  sight,  as 
later  travellers  think  ;  but  in  any  case,  the  figure 
is  striking.  The  Church  of  God  is  such  a  city, 
and  viiist  he  seen,  like  the  light. 

Ver.  15.  A  candle,  or  'lamp.'  —  The  bushel. 
The  ordinary  household  measure,  holding  about 
a  peck.  Under  this  the  light  could  be  hid.  —  But 
on  the  candlestick,  or  'lampstand;'  its  proper 
place,  an  elevated  holder  or  stand,  so  that  its  light 
might    he    diffused    as    widely  as    possible. —It 


58  THE   GOSPEL  ACCORDING   TO    MATTHEW.       [Chap.   V.  1-48. 

sMneth.  '  Giveth  light,'  implies  that  a  certain  those  who  built  them '  (Alford).  The  exhortation 
effect  is  necessarily  produced,  but  the  lamp  only  humbles  in  order  to  exalt :  all  good  works,  light- 
shines,  its  light  may  be  rejected.  giving,  purifying  and  preserving  influences,  come 
Yer.  16.  Even  so,  /.  e.,  like  the  city  on  the  hill,  from  God,  to  whom  the  glory  belongs,  but  He  is 
the  candle  on  the  candlestick,  not  'so  that  they  '  your  Father.'  This  is  the  first  occurrence  of  the 
may  see,'  as  the  common  version  might  be  under-  gospel  phrase,  '  Father  who  is  in  heaven.'  It 
stood.  —  Let  your  light  shine  before  men,  that  is  taught  us  by  the  only  begotten  Son  of  God, 
they  may  see  your  good  works.  Not  professions  through  whom  we  become  sons  of  God,  who  is 
or  teachings,  but  what  men,  with  all  their  preju-  His  Father  and  our  Father.  The  beatitudes  cul- 
dices  against  Christ's  people  (vers.  10-12),  are  minated  in  the  promise,  '  for  they  shall  be  called 
forced  to  acknowledge  as  real  excellences.  —  The  sons  of  God '  (ver.  9)  ;  the  statement  of  our 
supreme  end  both  of  the  shining  and  seeing  is  world  to  our  '  Father,'  from  whom  our  blessings 
added,  and  glorify  your  Father  who  is  in  hea-  come,  shows  us  that  in  the  world  we  may  cause 
ven,  '  The  praise  and  glory  of  a  well-lighted  position  in  the  world,  while  leading  us  above  the 
and  brilliant  feast  would  be  given,  not  to  the  Him  to  be  glorified.  Our  true  glory  is  in  His 
light,  but  to  the  master  of  the  house  ;  and  of  a  glory, 
stately  city  on  a  hill,  not  to  the  buildings,  but  to 


Chapter  V.     17-48. 
O217'  Lord's  Relation  to  the  Law,  and  His  Exposition  of  its  Requirements. 

J-  "'nr^HINK  not  that  I  am  come'  to  destroy  the  law,  or  the  « Rom.  iii.  31. 

18  -I-     prophets  :  I  am  not  come^  to  destroy,  but  to  fulfil.     For 

verily  I  say  unto  you,  ''Till  heaven  and  earth   pass,^  one  jot  or  /- Lukexvi.  17. 
one  tittle  shall  in  no  wise  pass  from  the  law,  till  all  be  fulfilled.'^ 

19  "^  Whosoever  therefore  shall  break  one  of  these  least  command-  cjas.  ii.  10; 

comp.    Gal 

ments,  and  shall  teach  men  so,  he°  shall  be  called  the  least  in     i'i- lo- 
the  kingdom  of  heaven  :  but  whosoever  shall  do  and  teach  tlicm, 

20  the  same  "^  shall  be  called  great  in  the  kingdom  of  heaven.     For 

I  say   unto  you,  That   except  your  righteousness   shall  exceed  rf Rom.  x.  3. 
"^  the  rigJiteojisness  of  the  scribes  and  Pharisees,  ye  shall  in   no 
case''  enter  into  the  kingdom  of  heaven. 

21  *  Ye  have  heard  that  it  was  said  by^  them  of  old  time,/ Thou 'V'^''^^/ 27, 

''     _  _  33,  38,  43- 

shalt  not  kill  ;  and  whosoever  shall  kill  shall  be  in  danger  of  the  /exxx.  13; 

'  &  Deal.  V.  77. 

22  judgment:     But   I   say  unto  you,  That  ''whosoever^  is   angry  i-  '  Jo'm  iii 
with  his  brother  without   a  cause '"^  shall   be   in   danger  of   the 
judgment :  and  whosoever  shall  say  to  his  brother,  Raca,  shall 

be   in   danger  of  ''the  council:  but  whosoever  shall  say,  Thou /' chaps,  x.  17; 

■'  _  XXVI.  59,  etc. 

2^  fool,  shall  be  in  danger  of  '  hell  fire.''     Therefore  if  '''thou   bring  '  chap.  xviii. 

,  '^       9;  Mark  ix. 

thy  gift  to  the  altar,'^  and  there  rememberest  that   thy  brother  ,  47- 

-'    *-■  J  k  Chaps.  VIM 

24  hath  aught  against  thee  ;   Leave  there  thy  gift  before  the  altar,     '>''  ''xiii.  9- 
and  go  thy  way  ;  ■'•'^  first  be  reconciled   to  thy  brother,  and   then 

25  come  and  offer   thy  gift.     'Agree  with  thine  adversary  quickly,  /Lukexii.  58, 
'"while  thou  art  in  the  way  with  him  -.^^  lest  at  any  time '^  the  »«  p-  xxxii 

^  '  ■'  6;  ]s.  lv.6. 

^  came  ^  came  not  ^  pass  away  ^  all  things  be  clone 

^  ojiiit  lie  ^  he  "  in  no  wise  ^  to 

^  every  one  who  ^°  tJie  best  authorities  omit  without  a  cause 

'1  tlie  hell  {literally  Gehenna)  of  fire 

'^  If  therefore  thou  art  offering  thy  gift  at  the  altar  '^  (,)  instead  of  {\) 

'*  with  him    in  the  way  ^^  omit  at  any  time 


Chap.  V.  17-48.]       THE    GOSPEL  ACCORDING    TO    MATTHEW.  59 

adversary  deliver  thee  to  the  judge,  and   the  judge  deliver  thee 

26  to  the  officer,  and  thou  be  cast  into  prison.  Verily  I  say  unto 
thee.  Thou  shalt  by  no  means  come  out  thence,  till  thou  hast  ^'^ 
paid  the  uttermost  ^"  farthing. 

27  Ye  have  heard  that  it  was  said  by  them  of  old  time,^^  "  Thou  «  ex.  xx.  m; 

28  shalt  not  commit  adultery:    But   I   say  unto,  you.  That  ""  who-  ^  job  xxxi.'i'; 

r  1  1        1  •  1        Prov.  vi.  21;. 

soever  ^  looketh  on  a  woman  to  lust  after  her  hath  committed 

29  adultery  with  her  already  in  his  heart.     ^  And    if  thy  right  eye  /  chap.  xviii. 
offend  1^  thee,  pluck  it  out,  and  cast  zV  from  thee  :  for  it  is  profit-     47- 

able  for  thee  that  one  of  thy  members  should   perish,  and   not 

30  ^'//rt/20  |.]^y  whole  body  should  ^^  be  cast  into  hell.     *  And  if  thy  ^  chap.  xviii. 
right  hand  offend  ^'-^  thee,  cut  it  off,  and  cast  zV  from  thee  :  for  it     43. 

is  profitable  for  thee  that  one  of  thy  members  should  perish,  and 

31  not  ///rt/20  thy  whole  body  should  ^^  be  cast  ^^  into  hell.     It  hath 

been   said,-^ '' Whosoever  shall   put   away  his  wife,  let  him  give  r  deut.  xxiv. 

32  her  a  writing  of  divorcement  :    *  But  I  say  unto   you,  That  who-  ^chap.xix.g; 
soever  ^  shall  put  away  his  wife,  saving  for  the  cause  of  fornica-     12T  Luke' 
tion,   causeth  ^^  her   to   commit  adultery  :  and  '  whosoever  shall  t  Rom.  vii.  3 
marry  her  that  is  divorced  '^  committeth  adultery. 

33  Again,  ye  have  heard  that  it  hath  been  said  by  ~^  them  of  old 

time,  "Thou  shalt  not  forswear  thyself,  but  "^ shalt  perform  unto  kLev.xIx.  12. 

-^  __  j:  Num.   XXX. 

34  the  Lord  thine  oaths  :  But  I  say  unto  you,  ^  Swear  ^^  not  at  all  ;  ^^-    ^  ^^ 

35  neither  by  heaven  ;  ^8  for  ^  it  is    God's   throne  r^^     Nor  by  the  -  ^j^-^-^''^'^;!!;.' 
earth  ;  for  "  it   is   his   footstool  :  '^°  neither  by  Jerusalem  ;  for  it 

36  is  *the  city  of  the  great  King.  Neither  shalt  thou  swear  by  thy 
head,   because  thou   canst  not  make  one   hair  white  or  black. 

37  But  let  your  communication  ^^  be.  Yea,  yea  ;  Nay,  nay  :  for  ^^ 
whatsoever  is  more  than  these  cometh  of  evil.^-^ 

38  Ye  have  heard  that  it  hath  been  said,'^"^  '^  An  eye  for  an  eye,  c  ex.  xxi.  24 

39  and  a  tooth  for  a  tooth  :  But  I  say  unto  you,**  That  ye  resist  not     20;   deut. 
*evil  :^^  but  ■''whosoever^  shall  smite  '^"^  thee  on  thy  right  cheek,  rfiCor.  vi.  7. 

e   Deut.   xix. 

40  turn  to  him  the  other  also.     And  if   any  man  will   sue  thee  at     19;  ■  Cor. 

_  .  V.  13. 

the  law,^"  and  take  away  thy  coat,  let  him  have  t/ij/  cloak  also.  /  luke  vi.  29, 

41  And  whosoever  shall  ^  compel  ^  thee  to  go  a  mile,  go  with  him  ^chap.xxvii. 

42  twain.  ''  Give  to  him  that  asketh  thee,  and '  from  him  that 
would  borrow  of  thee  turn  not  thou  away. 

43  Ye  have  heard  that  it  hath  been  said,^*  *  Thou  shalt  love  thy     10  ;    Ps. ' 

xxxvii.    26  ; 

44  neighbor,  and  'hate  thine  enemy.     But  I  say  unto  you,  '"  Love     Luke  vi.  34. 

k  Lev.  xix.  18 
/Com p.  Deut 

1^  have  ^"^  last  ^^  t/ie  best  authorities  omit  by  them  of  old  time      xxui.  6. 

19  cause  thee  to  offend  20  ^;;;,// that  "-i  c>;/«V  should  ;«L..kevi.27 

^^  go  (according  to  best  autliorities)        -^  was  said  also  ^^  maketh 

^^  when  she  is  put  away  '■^^  was  said  to  ^'^  tliat  ye  swear 

2"  the  heaven     '--^  the  throne  of  God     ^^  the  footstool  of  his  feet 

^1  speech  ^'-  omit  for  ^^  or  of  the  evil  one         ^*  was  said 

^  or  the  evil  man  ^^  smiteth 

''"'  And  the  man  that  would  sue  thee  at  law  ^^  impress 


a  Is.  Ixvi.  I. 
b  PsA.    x]viii 


30 

Chj. 
32  ;     Mark 
XV.  21. 
h    Prov.     xxi. 


5o  THE    GOSPEL   ACCORDING    TO    MATTHEW.      [Chap.  V.  17-48. 

your  enemies,  bless  them  that  curse  you,  do  good  to  them  that 
hate  you,  and  "  pray  for  them  which  despitefuUy  use  you,  and  per-  «  Luke  xxiii. 

0  Luke  vi.  35. 


45  secute  you  ;  ^^  "  That  ye  may  be  the  children  '^^  of  your  Father 
which  '^^  is  in  heaven  :  for  he  maketh  his  sun  to  rise  on  the  evil 
and  on  '^^  the  good,  and  p  sendeth  rain  on  the  just  and   on  *^  the 

46  unjust.     '^  For  if  ye  love  them   which  love  you,  what  reward 

47  have  ye  .''  do  not  even  the  publicans  the  same  ?  And  if  ye 
salute  your  brethren  only,  what  do  ye  more  ^/lau  others  ?  do  not 

|8  even  the  publicans  so  ?  *-^  Be  ye  therefore  ''  perfect,**  even  as 
your  Father  which  is  in  heaven  *^  is  perfect. 

39  i/ie  best  antJiorities  read  only :  But  I  say  unto  you,  Love  your  enemies,  and 

pray  for  them  that  persecute  you  ^'^  may  be  sons 

^1  who  ^'^  omtt  on  *^  the  heathen  the  same 

*''  Ye  shall  therefore  be  perfect  *^  your  heavenly  Father 


/  Acts  xiv.  17. 


g  Luke  vi.  32 


r  Gen.  vi.  9  ; 
chap.  xix. 
2 1 ;  I  Cor.  ii. 
6;  Phil.  iii. 
15;  Col.  i. 
28;  iv.  12: 
Jas.  i.  4;  iii 


Contents.  Our  Lord  defines  His  relation  to 
the  old  dispensation  (vers.  17-19),  thus  intro- 
ducing the  negative  leading  thought,  viz.,  the  utter 
failure  of  the  Pharisees  to  attain  true  righteous- 
ness, according  to  the  law,  which  He  came  to  fulfil 
(ver.  20)  ;  an  exposition  of  the  requirements  of 
the  law  (vers.  21-47),  culminating  in  the  positive 
leading  thought,  our  perfect  heavenly  Father  the 
true  standard  of  righteousness  (ver.  48).  —  The 
occasion  of  this  part  of  the  discourse  was,  either 
the  false  notion  that  the  Messiah  would  introduce 
a  period  of  license  (ver.  17),  or  the  antagonism 
between  what  He  had  just  saicl  and  the  teaching  of 
the  Pharisees.  The  former  is  simpler.  Still  the 
other  is  natural.  A  popular  audience  generally 
puts  an  extreme  construction  on  new  doctrines  ; 
as  he  seemed  to  oppose  the  strict  legalists,  they 
may  have  asked  themselves,  '  Will  He  do  away 
with  the  law.'  In  any  case  the  connection  with 
what  precedes  is  :  Our  Lord  shows  His  disciples 
that  they  are  to  become  lights  of  the  world  (vers. 
15,  16),  not  as  revolutionary  radicals  but  as  his- 
torical reformers.  The  law  fulfilled  by  Christ,  in 
Christ,  through  Christ.  The  law  spiritualized, 
not  abrogated.  The  gentle  Teacher  the  most 
exacting  ;  not  externally  but  internally.  The 
boldness  ('  I  say  unto  you'),  breadth,  depth,  and 
height  of  this  exposition.  Like  the  introduction, 
it  culminates  in  a  reference  to  our  heavenly 
Father. 

Ver.  17.  Think  not.  See  above.  The  great 
Teacher  addressesHimself  to  the  thoughts  of  the 
audience  before  Him.  —  I  came.  This  implies 
that  He  had  a  special  mission  ;  not  as  yet  a  direct 
avowal  that  He  was  the  Messiah.  —  To  destroy,  to 
undo,  or  do  away  with.  Christ's  mission  not 
negative  and  destructive,  but  positive  and  con- 
structive ;  Christianity  is  neither  revolution  nor 
restoration,  but  a  new  creation,  which,  however, 
conserves  and  perfects  all  that  is  good  in  the  old. 
—  The  law  or  the  prophets.  The  whole  spiritual 
development  of  the  Old  Testament  is  meant. 
This  Christ  came  to  fulfil,  to  make  perfect  as 
doctrine  and  to  exhibit  perfectly  in  life.  So  that 
we  need  not  limit  '  law '  to  the  ceremonial  law,  or 
'prophets'  to  the  Messianic  predictions.  Christ 
fulfils  the  law  :  (i)  theoretically,  by  unfolding  its 
deep  spiritual  significance,  as  in  this  sermon  ;  (2) 
practically,  in  his  holy  life,  a  perfect  pattern  for 
imitation  ;  (3)  by  realizing  the  types  and  shadows 


of  the  ceremonial  law ;  (4)  by  redeeming  us 
through  His  expiatory  death  from  the  penalty  and 
curse  of  the  broken  law;  (5)  by  enabling  vis, 
through  His  Holy  Spirit,  to  fulfil  the  law  in  grati- 
tude to  Him  and  in  living  union  with  Him. 

Ver.  18.  Verily,  lit.,  '  Amen,'  I  say  unto  you. 
The  Evangelist  John  generally  repeats  the  first 
word.  The  whole  phrase  is  used  by  Christ  alone, 
the  absolute,  personal  Truth.  — Till  heaven,  etc. 
Paraphrase  :  '  While  heaven  and  earth  last,  one  jot 
or  one  tittle  shall  not  pass  from  the  law  without  all 
these,  declared,  promised,  or  typified,  being  done.' 
A  strong  assertion  of  the  permanent  character  of 
the  law.  —  Jot  means  the  smallest  letter  of  the 
(Hebrew)  alphabet,  while  tittle,  i.  e.,  '  little 
horns,'  refers  to  the  small  turns  by  which  one 
letter  was  distinguished  from  another.  A  warn- 
ing against  contempt  for  the  Old  Testament, 
which  leads  at  last  to  a  denial  of  Christ.  He  has 
Himself  fulfilled  the  ceremonial  law  ;  He  teaches 
the  true,  higher,  spiritual  significance  of  the  whole 
law. 

Ver.  ig.  An  application  of  the  truth  just  an- 
nounced.—  Whosoever,  therefore,  because  of  this 
permanent  character  of  the  law.  —  Shall  break, 
or  at  any  time  may  break,  one  of  these  least  com- 
mandments,  the  smallest  part  of  this  law,  or,  in 
the  wider  sense,  of  this  revelation  which  God  has 
made,  and  shall  teach  men  so,  by  exam])le  or  pre- 
cept, shall  be  called,  recognized  as,  least  in  the 
kingdom  of  heaven,  in  the  new  dispensation  He 
was  proclaiming.  Such  are  not  excluded,  becau.se 
not  opposing  the  law  as  a  whole,  but  only  some 
of  its  minutiae.  '  Least '  may  allude  to  the  Jewish 
distinction  between  great  and  small  command- 
ments, a  distinction  revived  by  the  Romanists, 
but  which  cannot  exist  in  God's  law.  The  pos- 
itive declaration  which  follows  corresponds.  The 
subsequent  part  of  the  chapter,  especially  the 
next  verse,  shows  that  our  Lord  does  not  com- 
mand a  strict  observance  of  the  letter  of  the  cere- 
monial law.  He  there  condemns  those  most  scru- 
pulous on  these  points.  The  fulfilment  and  the 
keeping  of  the  law  here  required  are  explained 
by  the  fuller  light  shed  upon  it  by  the  Saviour's 
exposition.  —  He  shall  be  called  great.  '  He  '  is 
emphatic  here. 

Ver.  20.  The  scribes  and  Pharisees,  by  mi- 
nute explanations  of  the  law,  had  made  it  very 
burdensome.      The   people,    oppressed   by   this, 


:hap.  v.  17-48.]      THE   GOSPEL   ACCORDING  TO   MATTHEW. 


61 


ionged  for  deliverance.  Some  hoped  for  it 
through  an  abolition  of  the  law,  but  our  Lord 
opposes  this  further,  by  His  exposition  of  the 
real  demands  of  the  law. 

Except  your  righteousness,  your  obedience, 
rectitude,  shall  exceed,  abf)und  more  than,  that 
of  the  scribes  and  Pharisees,  ye  shall  in  no  wise 
enter  into  the  kingdom  of  heaven.  He  exacts 
more  than  these  so  exact  and  exacting  in  their 
'  righteousness.'  —  Less  a  charge  of  hypocrisy  or 
wickedness  than  a  declaration  that  they,  with  all 
their  care,  had  not  yet  understood  the  real  spirit 
of  the  law.  Their  scrupulous  literal  obedience 
was  only  a  perversion  of  the  law.  Christ  only 
unfolds  its  true  meaning,  first,  by  saying  that  the 
way  to  obey  it  is  not  that  of  the  Pharisees.  Christ 
is  the  way  to  obedience.  His  words  here  are  to 
awaken  a  sense  of  the  need  of  Him,  to  enable  us 
to  attain  to  this  '  righteousness.'  —  The  rest  of 
the  chapter  contains  five  contrasts  between  the 
true  fulfilment  of  the  law  and  the  teachings  of 
the  scribes  and  Pharisees.  We  include  vers.  31, 
32,  respecting  divorce,  under  the  second  contrast 
(seventh  commandment). 

Ver.  21.  Ye  have  heard,  when  the  law  was 
read  in  public,  etc.  —  It  was  said  to  (not  '  by ') 
them  of  old  time,  '  the  ancients.'  As  the  passage 
is  from  the  law,  the  indefinite  phrase,  '  it  was 
said,'  cannot  be  referred  to  a  false  teacher  or 
author  of  tradition.  —  Thou  shalt  not  kill.  From 
the  Decalogue,  the  sixth  commandment  (Ex.  xx. 
13),  the  first  of  the  second  table  ;  the  fifth  belongs 
rather  to  the  first  table,  containing  duties  to  God. 
—  Whosoever  shall  kill,  commit  actual  murder, 
shall  he  in  danger  of  the  judgment,  /.  f.,  subject 
to  trial  by  an  earthly  court,  probably  the  one  in 
the  place  he  lived.  The  interpretation  of  the 
scribes  ;  correct,  but  not  complete. 

Ver.  22.  But  I  say  unto  you.  This  implies 
equal  authority  with  Him  who  gave  the  Deca- 
logue, greater  authority  than  those  who  ex- 
pounded it.  The  two  thoughts  of  ver.  21  require 
two  here. — Everyone  who.  This  is  the  literal 
sense. — Angry  with  his  brother.  'Brother'  is 
equivalent  to  neighbor,  in  the  wide  sense.  —  The 
best  authorities  omit  '  without  cause.'  Probably 
inserted  by  way  of  mitigation.  Several  fathers 
expressly  say  that  it  is  not  in  the  text.  —  The 
judgment.  As  before,  the  earthly  court.  —  Raca. 
This  is  a  word  of  contempt,  meaning  either 
'  empty  head,'  or  'spit  out,'  i.e.,  heretic.  It  is 
rendered,  '  vain  fellows,'  in  the  plural,  by  the 
translators  in  2  Sam.  vi.  20. — Council.  The 
Sanhedrin  at  Jerusalem,  consisting  of  seventy-two 
members  ;  the  highest  earthly  court.  —  Thou  fool. 
The  Greek  word  implies  'stupid  fool.'  It  may 
be  a  Hebrew  expression  ('  moreh  ')  containing  a 
charge  of  wickedness  and  great  impiety.  Perhaps 
an  allusion  to  the  atheist,  Ps.  xiv.  i.  — In  danger 
of,  literally,  '  into,'  /.  e.,  in  danger  of  being  cast 
into,  the  hell  of  fire,  '  Gehenna  of  fire.'  The  first 
word  originally  meant  the  valley  of  Hinnom,  once 
a  place  of  idolatrous  worship,  on  the  south  side 
of  Jerusalem.  It  became  a  place  of  defilement, 
where  the  corpses  of  malefactors  were  thrown, 
and  was  also,  it  is  said,  the  scene  of  execution  in 
certain  cases.  '  Of  fire  ; '  either  because  of  the 
fires  kept  burning  in  this  valley  to  consume  the 
offal  of  the  city,  or  on  account  of  the  worship  of 
Moloch,  practised  there,  in  which  children  were 
burnt  alive.  In  either  case,  the  whole  phrase  is  a 
significant  expression  for  the  place  of  future  pun- 
ishment.    It  probably  means  this   here,  but  not 


necessarily.  —  General  sense  :  murderous  feelings 
and  words  are  deemed  a  proper  ground  of  con- 
demnation in  Christ's  kingdom.  A  more  particular 
explanation  involves  a  difficulty.  Two  kinds  of 
earthly  punishment  are  spoken  of,  and  then  a  fu- 
ture one  is  attached  to  the  use  of  a  word,  which 
does  not  seem  very  different  from  the  preceding 
ones.  Since  no  earthly  court  does  punish  feel- 
ings of  anger,  it  would  seem  that  all  three  refer 
to  a  future  punishment,  or  at  least  to  God'.s  judg- 
ments, the  degrees  being  represented  by  Jewish 
usages.  It  is  clear  from  the  passage  that  there 
are  different  degrees  of  guilt,  and  that  even  the 
germ  of  sin  in  the  heart  condemns  before  God. 
The  sin  is  not  in  the  word  and  act  as  such,  but 
in  the  motive  and  spirit.  There  is  also  a  right- 
eous indignation  and  wrath,  an  innocent  use  of 
terms  like  those  forbidden  here  (comp.  Matt 
xxiii.  17,  19;  Luke  xxiv.  25;  Gal.  i.  8,  9 ;  iii.  I, 
3  ;  Jas.  ii.  20). 

Ver.  23.  Therefore.  Application  of  the  teach- 
ing just  uttered.  —  Art  offering  thy  gift  at  the  al- 
tar, engaged  in  what  was  then  the  highest  act  of 
worshiJD.  Even  the  most  sacred  act  should  make 
room  for  reconciliation.  — And  there  rememberest. 
Proper  worship  makes  us  mindful  of  duty  to  oth- 
ers.—  Thy  brother,  one  closely  connected  with 
thee. — Hath  aught  against  thee.  The  charge 
may  be  groundless,  but  still  may  give  occasion 
to  bad  feeling  on  our  part. — Leave  there  thy 
gift,  etc.  Better  postpone  even  an  acknowledged 
religious  duty  than  the  duty  of  reconciliation. 
The  case  is  put  in  the  strongest  form.  —  Go  thy 
way,  not  to  neglect  the  religious  duty,  but  in  or- 
der to  first  be  reconciled.  The  two  clauses  must 
be  closely  connected. — Then  come  and  offer  thy 
gift.  The  reconciliation  does  not  make  the  wor- 
ship unnecessary.  Discharge  of  duty  to  men  does 
not  do  away  with  duty  to  God.  One  truly  rec- 
onciled to  his  brother  is  readiest  to  come  to  God 
in  His  appointed  way. 

Ver.  25.  Agree  with  thine  adversary  quickly. 
An  opponent  in  a  law-suit.  —  With  him  in  the 
way,  /.  e.,  to  the  place  of  judgment,  the  last  op- 
portunity for  settlement.  The  rest  of  the  verse 
describes  the  possible  course  in  case  of  losing 
the  suit.  The  words:  'at  any  time,' are  super- 
fluous. —  Officer,  is  the  same  as  our  sheriff. 

Ver.  26.  Verily  I  say  unto  thee.  A  higher  ap- 
plication of  the  illustration.  The  prudent  course 
in  worldly  affairs  points  out  the  prudent  course 
in  the  higher  sphere.  '  Reconciliation  with  an  of- 
fended brother  in  this  life  is  absolutely  necessary 
before  his  wrong  cry  against  us  to  the  Great 
Judge,  and  we  be  cast  into  eternal  condemna- 
tion"' (Alford.)  This  view  can  be  held  without 
definitely  assigning  a  higher  meaning  to  adversary 
and  otficer,  etc.  The  warning  against  law-suits  is 
evident  enough,  but  is  not  the  principal  thought. 
—  The  last  "farthing.  A  coin  of  insignificant 
value.  The  meaning 
is  :  until  everything 
is  paid.  If  our  sins  be 
regarded  as  '  debts ' 
this  is  impossible,  but 
no  conclusive  argu- 
ment for  or  against 
the  eternity  of  pun- 
ishment can  be  based 
on  the  figure.  See, 
however,  Luke  xii.  59,  where  the  reference  to 
future  punishment  is  perhaps  more  marked.  Ro- 
man Catholic  expositors  understand  this  passage 


A   Farthing 


62 


THE   GOSPEL   ACCORDING   TO    MATTHEW.     [Chap.  V.  17- 


of  purgatory;  Universalists  use  it  in  support  of 
their  view  of  final  restoration  ;  but  neither  '  pris- 
on '  nor  '  till '  necessarily  points  to  ultimate  deliv- 
erance. Comp.  2  Pet.  ii.  4  ;  Jude  6.  The  main 
idea  is  the  inexorable  rigor  of  divine  justice 
against  the  impenitent  sinner. 

Ver.  27.  The  seventh  commandment  (Ex.  xx. 
14)  is  now  cited,  with  an  implied  reference  to  the 
interpretation  given  by  the  scribes,  namely,  that 
adultery  alone  was  forbidden. 

Ver.  28.  Every  one  who,  not  seeth,  but  vol- 
untarily looketh,  with  a  view  to  lust  after  her. 
Our  Lord  declares,  not  that  such  an  one  shall 
be  condemned,  but  that  in  his  heart  he  has  com- 
mitted the  sin.  Adultery  of  the  heart,  and  of 
the  eye,  desecrate  the  temple  of  the  Holy  Spirit ; 
how  much  more  adultery  in  deed.  —  A  woman 
may  mean  a  'wife,'  but  the  widest  sense  is  not 
inappropriate. 

Ver.  29.  An  application  by  direct  address.  — 
Thy  right  eye,  etc.  Comp.  chap,  xviii.  8,  9  ;  Mark 
ix.  43-4S,  where  the  order  is  different.  Here  the 
'  eye  '  is  placed  first,  on  account  of  the  connection 
with  the  lustful  look  (ver.  28).  The  '  right  eye,' 
in  popular  esteem  the  better  one.  —  Cause  (or  '  is 
causing')  thee  to  offend,  to  stumble,  to  fall  into 
sin. — Pluck  it  out.  Not:  as  soon  as  thine  eye 
causeth  thee  to  sin,  pluck  it  out ;  rather  :  should 
it  appear  that  the  sight  is  an  incurable  cause  of 
sin,  then  pluck  it  out ;  but  such  bodily  mutila- 
tion would  not  of  itself  cure  sin.  We  should 
resist  'the  first  springs  and  occasions  of  evil 
desire,  even  by  the  sacrifice  of  what  is  most 
useful  and  dear  to  us.'  —  Cast  it  from  thee, 
as  something  hateful,  because  given  over  to  sin. 
The  surgeon  does  not  hesitate  to  amputate  a 
limb,  if  he  hopes  thereby  to  save  a  life ;  no 
earthly  sacrifice  is  too  great  where  eternal  life 
is  concerned.  —  Profitable.  Such  self-denial  is 
true  self-interest,  as  all  virtue  is,  could  we  but 
so  understand  it.  However  '  profitable,'  the 
overcoming  of  sin  is  painful.  —  Body,  standing 
for  the  whole  life  here,  because  the  sin  referred 
to  is  a  sin  against  the  body. — Hell,  Gehenna, 
not  Hades  ;  the  place  of  punishment,  not  the 
place  of  the  dead ;  hence  spiritual,  not  physical 
death  is  referred  to. 

Ver.  30  repeats  .the  same  thought,  instancing 
the  right  hand.  The  eye  is  the  symbol  of  delight 
in  looking  (sense  of  beauty)  ;  the  hand,  the  sym- 
bol of  converse  and  intercourse  (social  feeling, 
friendship)  ;  but  in  any  case  here  represented  as 
organs  of  temptation.  —  Go  (or, '  go  away  ')  into 
hell.  The  change  in  expression  perhaps  marks 
a  development  of  lust  inevitably  tending  toward 
hell.  Here,  too,  we  must  avoid  a  slavish  literal- 
ism, and  remember  the  main  thought,  which  is  to 
spare  nothing  which  hinders  our  salvation.  A 
literal  execution  would  turn  the  Church  into  a 
house  of  invalids,  since  every  Christian  is  more 
or  less  tempted  to  sin  by  his  eve  or  hand  ;  nor 
would  the  cutting  off  of  all  the  members,  of  itself, 
destroy  lust  in  the  heart.  Here,  too,  the  rule 
applies  :  '  The  letter  killeth,  the  spirit  maketh 
alive.' 

Ver.  31.  The  teaching  in  regard  to  divorce 
belongs  properly  under  the  exposition  of  the 
seventh  commandment.  Loose  notions  about  di- 
vorce indicate  and  increase  unchastity.  —  It  was 
said  also.  '  Hath  been  said '  (here  and  vers.  33, 
38,  43),  is  an  unnecessary  variation.  —  Quotation 
from  Deut.  xxiv.  Our  Lord  says  elsewhere  (chap. 
xix.  8 ;  Mark  x.  5),  that  even  this  precept  was 


owing  to  the  hardness  of  their  hearts.  —  The 
writing  of  divorcement,  designed  not  to  encour- 
age divorce,  but  to  render  it  more  difficult,  was 
in  effect  a  protection  of  the  repudiated  wife.  Our 
Lord's  explicit  teaching  opposed  the  perversion 
of  this  provision  of  the  Mosaic  law.  Some  of 
the  Rabbins  allowed  divorce  in  a  great  variety 
of  cases,  one  going  so  far  as  to  make  the  discovery 
of  a  more  pleasing  woman  a  sufficient  ground. 

Ver.  32.  Fornication,  or  unchastity.  —  Maketh 
her  to  commit  adultery,  not  by  the  fact  of  her 
being  divorced,  but  in  view  of  the  extremely 
probable  case  of  another  marriage.  —  When  she 
is  put  away.  The  force  of  the  original  is  best 
given  thus.  The  Romanists  claim  that  this  in- 
cludes one  divorced  for  the  sufficient  cause  just 
mentioned,  but  it  is  doubtful,  since,  grammat- 
ically, the  reference  is  still  to  the  one  divorced  on 
insufficient  grounds.  Besides,  a  woman  divorced 
for  adultery  would  be  stoned,  according  to  the 
law,  and  there  is  here  no  reference  to  infidelity 
on  the  part  of  the  man.  The  application  to  the 
case  of  a  man  is  not  only  required  by  the  spirit  of 
Christ's  teaching  in  general,  but  by  the  fact  that 
He  is  here  speaking  of  and  condemning  the  sin 
of  the  man.  This  high  ideal  of  the  marriage 
union  (comp.  Eph.  v.  22,  23)  is  the  basis  of  social 
morality.  To  oppose  it  is  not  only  unchristian, 
but  to  demoralize  the  family,  and  to  make  war 
against  the  welfare  of  humanity. 

Ver.  33.  A  summary  of  the  Mosaic  precepts 
in  regard  to  swearing  ;  negatively.  Thou  shalt  not 
swear  falsely ;  positively,  but  shalt  perform  to 
the  Lord  thine  oaths.  (Comp.  Lev.  xix.  12  ; 
Num.  xxv.  2.)  The  twofold  mistake  of  the 
Jews,  answered  by  our  Lord :  that  only  false 
swearing,  and  swearing  by  the  name  of  God,  were 
forbidden.  They  probably  considered  no  oaths 
binding,  save  those  in  which  the  name  of  God 
occurred  ;  this  error,  though  not  mentioned,  is 
necessarily  opposed. 

Ver.  34.  That  ye  swear  not  at  all,  lit., '  not  to 
swear  at  all.'  The  reason  is  given,  in  ver.  37. 
The  prohibition  is  absolute  for  private  and  social 
life,  and  also  for  the  kingdom  of  heaven,  for 
which  alone  Christ  legislates  here.  Civil  govern- 
ments, on  account  of  the  fearful  amount  of  false- 
hood in  the  world  (comp.  ver.  37),  must  require 
judicial  oaths  as  a  guarantee  of  veracity.  That 
these  are  not  referred  to  we  infer  from  the  ex- 
ample of  our  Lord  (chap.  xxvi.  63,  64),  and  of 
His  Apostles  (Rom.  i.  9 ;  Gal.  i.  20  ;  i  Cor.  xv. 
31).  Objection  to  them  often  becomes  a  species 
of  Pharisaism.  Yet  such  oaths  are  not  to  be 
lightly  administered.  The  next  examples  refer 
to  the  habit,  so  silly  and  sinful,  of  swearing  in 
ordinary  conversation.  —  Neither  by  the  heaven. 
An  oath  then  used,  and  considered  allowable.  — 
For  it  is  the  throne  of  God.  To  swear  by  heaven, 
is  to  swear  by  God  Himself.  Otherwise  the  oath 
is  senseless.  A  condemnation  of  many  phrases 
which  are  corrupted  forms  of  actual  oaths,  and 
are  used  by  those  who  scruple  to  swear  outright. 

Ver.  35.  Nor  by  the  earth.  In  this  case  also, 
the  oath,  if  not  senseless,  would  derive  its  valid- 
ity from  the  relation  of  the  earth  to  God.  —  By 
Jerusalem,  or,  strictly,  '  towards,'  turning  towards 
it,  as  in  praying.  Any  solemnity  attending  this 
oath,  came  from  the  fact  that  it  was  the  city  of 
the  great  King ;  where  the  temple  stood,  the  seat 
of  the  special  religious  government  Jehovah  had 
established  over  Israel. 

Ver.  36.     By  thy  head.     No  man  can  create  a 


Chap.  V.  1 7-48-]  THE    GOSPEL   ACCORDING    TO    MATTHEW. 


63 


hair  of  his  head,  or  even  transform  its  color ; 
what  solemnity,  then,  in  such  an  oath.  Or,  if 
carried  further,  to  swear  by  what  is  under  God's 
control  alone,  is  to  swear  by  Him,  and  that  in  a 
very  roundabout  and  senseless  way.  Dr.  Thom- 
son ( The  Land  and  the  Book)  says  the  Orientals 
to-day  are  fearfully  profane,  swearing  continu- 
ally, by  the  heart,  their  life,  the  temple,  or  the 
church. 

Ver.  37.  But  let  your  speech  be,  Yea,  yea;  Nay, 
nay.  Not  only  foolish  oaths,  like  those  cited,  are 
forbidden,  but  also  all  unnecessary  appealing  to 
God.  Even  judicial  appeals  to  God  should  not 
be  multiplied.  The  true  oath  consists  in  the 
simple  asseveration  uttered  under  a  sense  of  the 
presence  of  God,  before  Him,  and  in  Him.  — 
Cometli  of  evil,  or  '  of  the  evil  one.'  The  mean- 
ing is  the  same  in  either  case.  All  strengthening 
of  simple  yea  and  nay  is  occasioned  by  the  pres- 
ence of  sin,  and  the  power  of  Satan,  in  the  world. 
—  There  is  no  more  striking  proof  of  the  exist- 
ence of  evil,  than  the  prevalence  of  the  foolish, 
low,  useless  habit  of  profanity.  It  could  never 
have  arisen,  if  men  did  not  believe  each  other  to 
be  liars.  Liars  are  most  profane,  and  the  reverse 
is  true.  Ignorance  and  stupidity  increase  the 
habit.     Some  men  swear  from  want  of  ideas. 

Ver.  38.  Eye  for  an  eye,  etc.  The  law  of  retal- 
iation (Ex.  xxi.  24)  was  a  judicial  rule,  righteous 
in  itself,  and  especially  necessary  in  the  East.  In- 
troduced to  do  away  with  the  private  revenge,  so 
common  in  the  time  of  Moses,  it  had  been  per- 
verted into  a  warrant  for  retaliation  of  every  kind. 
Our  Lord  teaches  that  while  this  rule  is  correct 
in  law,  our  personal  conduct  should  be  governed 
by  a  very  different  principle. 

Ver.  39.  Resist  not  evil  (' wrong'), or,  'the  evil 
man.'  The  general  principle  governing  all  the 
cases  mentioned.  Lange  :  '  Our  Lord  refers  to 
sin  and  evil  in  the  world,  which  is  conquered  by 
wise  Christian  submission  rather  than  by  stren- 
uous resistance.  To  be  merely  passive,  were 
weakness ;  but  a  non-resistance,  from  Christian 
principle  and  for  a  spiritual  object,  is  true 
strength  and  real  victory.'  —  But  whosoever  smit- 
eth  thee  on  thy  right  cheek,  etc.  An  application 
of  the  principle  to  a  case  of  violence  against  the 
person.  Christian  love  must  make  us  bear  twice 
as  much  as  the  world,  in  its  injustice,  could  de- 
mand. This  neither  justifies  the  world  in  its  de- 
mand, nor  requires  passive  non-resistance,  since 
the  example  of  Christ  (John  xviii.  22)  and  His 
Apostles  show  that  there  is  a  time  for  standing 
upon  our  rights.  The  literal  observance  may  be 
Pharisaical,  yet  when  rendered  in  the  true  spirit, 
has  often  most  successfully  overcome  violence. 
These  remarks  apply  in  general  to  all  the  cases 
adduced. 

Ver.  40.  This  verse  may  be  thus  rendered : 
'  If  any  man  desires  to  go  to  law  with  thee,  and 
(by  so  doing)  to  take  away  thy  coat  (the  inner 
garment,  or  tunic),  let  thy  cloak  (the  more  ex- 
pensive upper  garment)  also  go  to  him.'  The 
'  cloak '  was  frequently  used  as  a  covering  at 
night,  and  according  to  the  Mosaic  law  (Ex.  xx. 
26,  29)  could  not  be  retained  as  a  pledge  over 
night.  Rather  give  up  even  what  the  law  cannot 
seize  than  cherish  a  vindictive  spirit.  Christians 
ought  not  to  be  those  '  desiring  to  go  to  law.' 
Such  often  harbor  vengeance  while  they  speak  of 
justice. 

Ver.  41.  Impress  thee.  The  word  is  borrowed 
from  the  Persian,  and  refers  to  couriers  pressing 


men  and  beasts  into  the  public  service,  a  matter 
very  obnoxious  to  the  Jews  ;  it  includes  also  the 
quartering  of  soldiers,  and  military  requisitions, 
etc.  —  A  mile,  a  thousand  Roman  paces,  about 
1,520  yards  (less  than  an  English  mile),  but  the 
proportion,  one  to  two,  is  the  main  point..  En- 
dure double  hardship,  even  when  it  seems  most 
unjust,  rather  than  angrily  refuse. 

Ver.  42.  Give  to  him  that  asketh  thee.  Beg- 
ging was  as  common  and  annoying  then  as  now. 
—  And  from  him  that  would  borrow  of  thee  turn 
not  thou  away,  or  '  be  not  turned  away.'  Ob- 
viously to  give  to  every  beggar,  to  lend  to  every 
borrower,  would  be  as  hurtful  to  them  as  harass- 
ing and  exhausting  to  us.  Refusal  may  often  be 
the  best  gift.  Our  gifts  and  loans  are  to  be  meas- 
ured by  the  welfare,  not  by  the  desert  of  the 
asker  ;  and  to  be  made  in  the  spirit  of  our  Heav- 
enly Father  (ver.  45). 

Ver.  43.  Thou  shalt  love  thy  neighbour.  (See 
Lev.  xix.  18).  The  original  precept  referred  to 
Israelites,  and  obedience  to  it  helped  to  keep 
them  distinct  from  other  nations.  But  the  Phar- 
isees, to  increase  the  distance  between  the  Jews 
and  Gentiles,  added  the  converse  precept :  and 
hate  thine  enemy,  meaning  by  '  enemy '  the  Gen- 
tiles (comp.  Deut.  xxiii.  6).  Latin  authors  speak 
of  this  as  a  distinctive  feature  of  the  Jewish  char- 
acter. Personal  hatred  also  was  probably  justi- 
fied by  this  assumed  meaning  of  the  words  of 
Moses.  Our  Lord  ('a  light  to  lighten  the  Gen- 
tiles') opposes  this  interpretation.  Separatism 
was  necessary  to  preserve  the  Jews  from  heathen 
influence,  but  this  addition  was  contrary  to  proph- 
ecy and  to  the  purpose  of  God  in  sending  the 
Messiah.  (Whom  He  meant  by  'neighbor,'  we 
learn  from  Luke  x.  27  ff.) 

Ver.  44.  Love  your  enemies.  The  controlling 
principle,  literally  and  universally  applicable. 
One  of  the  few  precepts  which  admit  of  no  dis- 
tinction between  'letter'  and  'spirit.'  The  law 
of  love,  once  deemed  applicable  only  to  those  of 
the  same  nation,  is  now  declared  valid  towards  all 
men,  even  personal  enemies.  This  gospel  prin- 
ciple and  Pharisaism  cannot  be  reconciled  ;  hero 
chiefly  our  righteousness  must  exceed  that  of  the 
scribes  and  Pharisees.  By  his  very  hatred  our 
enemy  becomes  our  neighbor  ;  his  hatred  tempts 
to  retaliation,  leaving  us  no  choice  but  to  fall  or 
else  defend  ourselves  with  the  weapons  of  love, 
/.  ^.,  to  meet  'persecution'  with  'prayer.'  The 
briefer  form  of  the  verse,  found  in  the  best  au- 
thorities, is  the  correct  one.  The  parts  we  omit 
were  probably  inserted  from  Luke  vi.  27,  28. 

Ver.  45.  That  ye  may  be.  Such  action  proves, 
not  makes,  the  sonship.  So  doing  we  show  our 
resemblance  to  God  our  Father  (a  relation  spring- 
ing from  our  relation  to  Christ)  who  maketh  his 
sun,  etc.,  whose  love  of  benevolence  is  universal 
and  not  measured  by  the  desert  of  the  persons 
on  whom  He  showers  His  providential  favors. 
Christ  here  teaches  the  power  and  providence  of 
God  in  nature,  as  well  as  His  character  of  love. 

Ver.  46.  For  refers  back  to  ver.  44  :  if  your 
action  is  simply  in  accordance  with  the  precept 
of  the  Pharisees,  what  reward  have  ye  ?  What 
merit  is  there  in  it .''  —  The  publicans,  the  taxgatn- 
erers  who  collected  the  revenue  for  the  Romans. 
The  term  was  odious,  because  these  men  were 
the  agents  of  the  hated  Romans,  and  because  the 
system  of  letting  out  the  collection  of  taxes  to  the 
highest  bidder  led  to  great  abuses.  The  ob- 
noxious office  would  soon  be  filled  by  a  disrepu- 


54  THE    GOSPEL   ACCORDING    TO    MATTHEW.     [Chap.  VI.  1-18. 

table  class  ;  hence  the  ]5hrase,  '  publicans  and  understood  the  verse  as  setting  up  our  heavenly 
sinners.'  Even  such  could  love  those  that  loved  Father  (lit.,  'your  Father,  the  heavenly  one')  as 
them,  practising  in  this  respect  a  morality  as  high  the  ultimate  standard  of  our  morality  and  holl- 
as that  of  the  Pharisees,  who  desi:)ised  them.  It  ness.  No  other  standard  is  allowable  indeed, 
is  a  poor  religion  which  does  not  beget  a  higher  Even  the  rendering  we  adopt  implies  a  command 
love  than  is  natural  to  worldly  men.  to   attain  to  this  standard.     Our    ability  cannot 

Ver.  47.     The  same  idea  is  repeated  here,  e.x-  afifect  the   case.      '  Likeness  to   God   in    inward 

cept  that  heathen  is  substituted  for  '  publicans,'  purity,  love,  and  holiness,  must  be  the  continual 

according  to  the  best  authorities.     The  Jews,  de-  aim  and  end  of  the  Christian  in  all  the  depart- 

spising  the  Gentiles,  did  not  usually  salute  them,  ments  of  his  moral  life.    But  how  far  we  are  from 

The  morality  of  the  Pharisees  is  proved  to  be,  in  having  attained  this  likeness,  St.  Paul  shows  us 

this  respect,  no  better  than  that  of  the  heathen.  (Phil.  iii.  12),  and  every  Christian  feels  just  /«  the 

—  The  same.    This  is  correct  here  ;  in  ver.  46  it  is  proportion  iti  which  he  has  striven  after  itP     (Al- 

doubtful  whether  we  should   read  'so'   or   'the  ford.)     Instruction  in  morality  cannot  rise  above 

same.'  this  verse.     Christ  alone  can  really  give  us  such 

Ver.  48.     Ye  shall  therefore  be  perfect.     The  instruction,   since   He    alone   by  life   and   death 

first  reference  is  to  completeness  in  love  to  oth-  shows   the   perfection   of  God  in  man.     Having 

ers  ;  to  an  all  embracing,  instead  of  a  narrow,  ex-  thus  led  us  up  to   our  Heavenly  Father  as   the 

elusive  affection.     But  the  highest  virtue  includes  true  standard,  our  Lord  by  a  natural  transition 

all  the  rest,  since  God  is  love.     We  may  then  speaks  next  of  our  religious  duties,  i.  e.,  duties  to 

accept  the  correctness  of  the  ordinary  view,  which  our  Heavenly  Father. 


Chapter   VI.   1-18. 
Contrast  between  the  True  and  False  Perforviance  of  great  Religious  Duties. 

1  "  I  ^AKE  heed  that  ye  do  not  your  ahns  ^  before  men,  to  be 

-L     seen  of   them  :    otherwise   ye  have  no    reward    of   your 
Father  which  ^  is  in  heaven. 

2  Therefore  when  thou  doest  thine  dXva?,,^  do  not  sound  a  trum- 
pet before  thee  as  the  hypocrites  do,  in  the  synagogues  and  in 

the  streets,  that  they  may  have  glory  of  men.     "Verily  I  say  ^vers. 6, 16. 

3  unto    you,  They  *have*   their  reward.     But  when   thou   doest  <5Lukevi.  2+ 
thine   alms,  let  not   thy  left   hand  know  what  thy  right  hand 

4  doeth  :  That  thine  alms  may  be  in  secret:   '^and  thy  Father  <:  vers.  6,  is 
which ^  seeth  in  secret  himself^  shall  reward  thee  openly.^ 

5  And  when  thou  prayest,  thou  shalt'^  not  be  as  the  hypocrites 
are:  for  they  love  to  pray  standing^  in  the  synagogues  and  in 
the  corners  of  the  streets,^  that  they  may  be  seen    of   men. 

6  Verily  I  say  unto   you.  They  have*   their  reward.     But   thou, 

when  thou  prayest,  ''enter  into  thy  closet,  and  when  thou  hast  a^is.xxvi.20 
shut  thy  door,  pray  to  thy  Father  which  '^  is  in  secret  ;  and  thy 

7  F'ather  which  -  seeth  in  secret  shall  reward  thee  openly.^  But 
when    ye    pray,  ^^  use    not    vain    repetitions,    as    the    heathen 

do:  *for  they   think  that  they  shall   be  heard  -^for  their  much  ?  Comp.  i   _ 

•^  -^  Kings  xvm 

8  speaking.      Be   not   ye   therefore    like   unto   them  :    ^  for   your     2^-  =9- 
Father  knoweth  what  things  ye  have  need  of,  before  ye  ask  ^^ver.  32. 

^   The  best  ajifhorifies  7-ead,  Y\g\\\.QO\isness>  ^  who 

■''  When  therefore  thou  doest  alms  *  have  received 

^  o//n't  himself  '        ®  shall  recoinjiense  thee  (t/ie  best  authorities  otnil  openly) 

■^  And  when  ye  pray,  ye  shall  ^  to  stand  and  pray 

^  in  the  broad  ways  ^°  in  praying 


10  which  2  art  in  heaven,  '  Hallowed'  be  thy  name.    *Thy  kingdom 

1 1  come.     ^  Thy  will  be  done  in  earth,  as  it  is  in  heaven.^^     *"  Give 

12  us  this  day  our  daily  bread.^^     And  forgive  us  our  debts,  as  we 

13  forgive ^^  our  debtors.  And  "lead  us  not  into  temptation,  but 
deHver  us  from  evil :  ^^    for  Thine   is  the   kingdom,  and    the 

14  power,  and  the  glory,  for  ever.  Amen.^^  "  For  if  ye  forgive 
men  their  trespasses,  your  heavenly  Father  will  also  forgive 
you  :  ^^  ^  But  if  ye  forgive  not  men  their  trespasses,  neither  will 
your  Father  forgive  your  trespasses. 

Moreover  *  when  ye  fast,  be  not,  as  the  hypocrites,  of  a  sad  ^^ 
countenance  :  for  they  disfigure  their  faces,  that  they  may 
appear  unto  men  to  fast.     Verily  I  say  unto  you,  They  have^ 

17  their  reward.     But  thou,  when  thou  fastest,  anoint  '"thine  head, 

18  and  wash  thy  face ;  that  thou  appear  not  unto  men  to  fast,  but 
unto  thy  Father  which ^  is  in  secret:  and  thy  Father  which ^ 
seeth  in  secret  shall  reward  thee  openly.^ 

^1  as  in  heaven,  so  on  earth  ^2  ^^g  ^^^/^  ^j^  fjii^  verse 

^3  have  forgiven  ^*  or  the  evil  one 

^^  The  best  authorities  omit  the  conclusion  :  For  thine Amen. 

^®  forgive  you  also  ^'^  sour 


^5 


16 


r  2  Sam.  xii 
20 ;  Dan.  x. 
3  ;  Zech.vii. 

5- 


Contents.  Our  Lord  passes  from  moral  to 
religious  duties,  enjoining  a  '  righteousness  ' 
(ver.  i),  which  exceeds  that  of  the  scribes  and 
Pharisees  ('hypocrites'),  and  has  regard  to  the 
character  of  our  '  Father  who  is  in  heaven.' 
The  three  leading  manifestations  of  practical 
piety:  almsgiving  (vers.  2-:^),  prayer  (vers.  5-15), 
a.nd  fasting  (vers.  17-18),  as  performed  by  hypo- 
crites and  by  the  subjects  of  Christ's  kingdom. 
The  wrong  end  :  '  to  be  seen  of  men  ; '  the  wrong 
method,  '  before  men  ; '  the  wrong  reward,  '  they 
have  received '  it.  The  right  end,  '  to  glorify 
our  heavenly  Father'  (chap.  v.  16);  the  right 
method,  '  in  secret ; '  the  right  reward,  that  which 
our  heavenly  Father  shall  give.  —  The  false 
tendency  leads  to  e.xternalism,  publicity,  and 
present  popularity  in  religion.  The  true  public 
worship  of  God  must  encourage  the  meekness 
and  humility  of  individual  worshippers.  —  For- 
giveness and  worship  again  conjoined  (vers.  12, 
14,  15,  comp.  chap.  v.  23,  24).  —  The  close  con- 
nection of  self-righteous  worship  with  merely  out- 
ward worship,  and  the  rapid  transition  to  vain 
and  sinful  worship.  —  On  the  Lord's  Prayer,  see 
below. 

Ver.  I.  Take  heed.  Obedience  to  this  precept 
difficult  as  well  as  important.  The  duties  are  to 
be  performed,  the  care  respects  the  '  end '  and 
the  'method.'  The  method  to  be  cared  for  to 
guard  against  the  wrong  end.  Hiding  from  men 
only  necessary  to  prevent  the  praise  of  men  from 
becoming  the  motive.  —  Righteousness.  Not 
'  alms  ; '  the  common  version  follows  an  incor- 
rect reading.  This  verse  is  a  general  statement, 
which  is  afterwards  applied  to  particular  duties. 
—  Otherwise,  if  these  things  be  performed  with 
this  motive,  ye  have  no  reward  from  your  Father 
which  is  in  heaven.     The  reward  may  (usually 

VOL.  I.  5 


does)    come   from  men  (vers.  2,  5,   16),  but  not 
from  God. 

Vers.  2-4.     First  Example  (Almsgiving). 

Ver.  2.  Therefore,  in  view  of  this  general  pre- 
cept. —  Alms.  A  contraction  or  corruption  of 
the  Greek  word  used  by  the  Evangelist.  — Do  not 
sound  a  trumpet  before  thee,  etc.  It  would  be 
impossible  to  blow  a  trumpet  in  the  synagogues, 
where  the  alms  were  regularly  collected,  or  even 
in  the  streets,  where  the  giver  would  be  accosted 
by  the  beggar,  and  hardly  carry  a  trumpet  with 
him  for  such  casual  occurrences.  The  language 
is  figurative  :  a  trumpet  was  sounded  before 
official  personages  to  call  attention  to  them ; 
hence  self-laudation  and  display  are  meant.  — 
Hypocrites.  The  Pharisees  are  not  named,  but, 
as  a  class,  deserved  this  epithet.  —  They  have  re- 
ceived their  reward ;  already  in  full,  and  will  get 
no  more.  They  have  the  applause  of  men ;  the 
favor  of  God  is  denied  by  ver.  i.  Their  '  due ' 
reward  is  not  spoken  of. 

Ver.  3.  It  is  not  necessary  to  find  s^nnbolical 
meanings  in  the  expressions  :  left  hand  —  right 
hand ;  the  verse  is  a  figurative  command  to  '  com- 
plete modesty,  secret,  noiseless  giving '  (Chrysos- 
tom). 

Ver.  4.  That,  '  in  order  that'  The  mode  should 
be  chosen  with  a  view  to  secresy.  —  In  secret ; 
more  than  'secretly.'  Literally,  'in  the  hidden' 
(place).  —  Thy  Father  who  seeth  in  secret,  in 
this  hidden  place,  who  is  ever  and  everywhere 
present.  —  '  Himself  '  is  probably  to  be  omitted  ; 
if  retained,  it  implies  :  without  regard  to  the  ver- 
dict of  man.  —  Shall  recompense  thee.  The  terms 
differ  from  those  applied  to  the  hypocrites.  The 
idea  there  is  of  '  hire ; '  the  hypocrites  have  re- 
ceived that  for  which  they  worked  ;  God  gives 
this  reward  :  '  of  grace,  not  of  works.'  — '  Openly ' 


66 


THE   GOSPEL   ACCORDING   TO   MATTHEW.      [Chap.  VI.  1-18 


has  but  slight  authority;  it  is  literally:  'in  the 
open '  (place),  i.  e.,  in  the  greatest  publicity,  be- 
fore men  and  angels  at  the  last  clay.  The  posi- 
tion in  which  almsgiving  is  placed  by  our  Lord, 
as  well  as  chap.  v.  42,  show  that  it  is  a  Christian 
duty,  which  can  be  fully  discharged  only  in  per- 
son. 

Vers.  5-15.     Second  Example  [Prayer). 

Ver.  5.  But  when  ye  pray.  The  plural  form 
is  more  correct.  That  men  ought  to  pray  is  as- 
sumed. Prayerless  men  cannot  consistently  praise 
the  Sermon  on  the  Mount  and  the  morality  of 
Jesus  of  Nazareth.  Religion  is  the  backbone  of 
morality ;  the  second  table  presupposes  the  first : 
no  love  to  man  without  love  to  God. — Ye  shall 
not  be.  This  neither  ought  to  be  nor  will  be  the 
case,  if  we  are  Christ's  disciples. — They  love,  not 
to  pray,  but  to  stand  and  pray,  etc.,  for  the  praise 
of  men,  resulting  from  the  publicity  of  the  places 
they  chose  for  their  pretended  devotions.  It 
was  right  enough  to  pray  in  the  usual  posture, 
and  the  synagogues  were  proper  places  of  devo- 
tion ;  but  the  standing  was  of  a  kind  to  attract 
attention.  Not  posture  and  place,  but  spirit  and 
motive  are  condemned. — In  the  broad  ways.  The 
word  here  used  is  not  that  found  in  ver.  2.  The 
hypocrites  would  purposely  be  in  such  conspicuous 
places  at  the  fixed  hours  of  prayer.  The  fashion 
of  airing  piety  in  this  way  has  not  died  out. 

Ver.  6,  shows  the  proper  way,  and  the  injunc- 
tion is  made  more  personal :  Thou,  when  thou 
prayest,  enter  into  thy  closet.  The  little  room  on 
the  housetop  of  an  Eastern  dwelling,  used  for 
such  purposes.  '  Thy '  implies  that  the  place  is 
one  where  the  person  can  secure  privacy.  —  Shut 
thy  door.  This  extends  the  idea  of  privacy  and 
solitude.  Private  prayer,  which  is  exclusively  re- 
ferred to  here,  is  not  to  be  performed  in  public 
places.  The  '  closet '  may  be  sought  and  the  door 
shut  in  a  Pharisaical  spirit ;  but  this  command  is 
to  be  obeyed ;  if  possible,  literally,  since  our 
Lord's  example  teaches  the  importance  of  re- 
tirement. Actual  solitude  may  be  impossible,  but 
even  in  the  midst  of  a  crowd  we  may  be  alone  with 
God.  How  often  the  duty  of  secret  prayer  should 
be  statedly  performed  is  of  course  not  mentioned. 
A  prayerful  spirit  will  multiply  both  opportuni- 
ties and  desires  for  the  exercise  ;  ■  while  prudence, 
not  law,  calls  for  stated  times. 

Ver.  7.  But  when  ye  pray.  The  plural  form 
is  resumed,  and  continued  throughout  the  Lord's 
prayer ;  this  probably  extends  the  application  to 
public  prayer.  —  Use  not  vain  repetitions.  The 
correct  sense  of  the  Greek  word  (lit,  '  to  speak 
stammeringly ')  is  given  in  our  English  version, 
although  all  senseless  and  irrelevant  expressions 
are  included.  —  The  heathen,  i.  c,  the  individual 
Gentiles.  Comp.  the  repetitions  of  the  priests  of 
Baal  (i  Kings  xviii.  26),  of  the  mob  at  Ephesus 
(Acts  xix.  34).  The  same  usage  prevails  largely 
among  the  adherents  of  all  false  religions.  There 
may  be  '  vain  repetitions  '  of  the  Lord's  Prayer, 
which  immediately  follows.  Hence  Luther  calls 
it  'the  greatest  martyr.'  '  What  is  forbidden  here 
is  not  much  praying,  not  praying  in  the  same  zvords 
(the  Lord  did  both) ;  but  the  making  number  and 
length  z.  point  of  observance''  (Alford).  — For  they 
think  they  shall  be  heard  for  their  much  speaking. 
A  second  error  ;  the  first  seeking  to  gain  merit 
before  men  ;  this,  attempting  to  gain  merit  before 
God.  Prayer,  not  a  magical  charm,  but  a  reason- 
able service.  '  Much  speaking '  not  much  pray- 
ing ;  '  vain  repetition '  of  heathen  origin  ;  merely 


external  worship  leads  to  senseless  and  sinful 
worship. 

Ver.  8.  Therefore,  because  these  things  are 
heathen  ;  the  temptation  to  adopt  or  retain  hea- 
then worship  will  arise.  —  For  your  Father,  etc. 
Another  and  more  important  reason  for  avoiding 
such  practices.  Our  prayers  do  not  tell  '  our 
Father '  of  our  needs,  but  simply  confess  our 
consciousness  of  them,  and  our  trust  that  He  can 
and  will  supply  them.  Both  of  these  feelings 
must  precede  answer  to  prayer.  Hence  the  rea- 
son holds  good  against  vain  repetitions,  not 
against  childlike  petitions. 

Vers.  9-13.     The  Lord's  Prayer. 

Ver.  9.  After  this  manner  therefore.  Because 
vain  repetitions  are  forbidden,  21.  pattern  or  speci- 
men of  the  true  form  of  Christian  prayer  is  given. 
Hence  other  prayers  are  not  only  allowed  but  re- 
quired. Two  forms  of  this  prayer  exist ;  see 
Luke  xi.  2-4.  Hence  it  is  very  unlikely  that  it 
was  in  liturgical  use  when  the  Gospels  were  writ- 
ten. 'It  must  be  supplemented  for  the  same 
reason  that  the  whole  Sermon  on  the  Mount  re- 
quires supplementary  teaching.'  Yet  opposition 
to  the  use  of  it  in  public  prayer  may  be  as  really 
a  species  of  formalism  as  too  frequent  liturgical 
repetition  of  it.  It  is  2,  form,,  to  be  devoutly  used 
on  proper  occasions,  and  a  perfect  patter?i  which 
could  only  proceed  from  the  lips  of  the  Son  of 
God.  There  is  little  to  prove  that  it  was  taken 
from  forms  of  prayer  already  in  use  among  the 
Jews.  '  Lightfoot  produces  only  the  most  gen- 
eral commonplace  parallels  from  the  Rabbinical 
books.'  But  the  beauty  of  the  Lord's  Prayer  is 
in  its  unity,  symmetry,  completeness,  and  pervad- 
ing spirit. 

As  regards  its  contents  in  general,  '  it  embodies 
all  essential  desires  of  a  praying  heart.  Yet  in 
the  simplest  form,  resembling  in  this  respect  a 
pearl  on  which  the  light  of  heaven  plays.  It  ex- 
presses and  combines  in  the  best  order,  every 
Divi?te  promise,  every  human  sorrozu  and  want, 
atid  every  Christian  aspiration  for  the  good  of 
others.'  It  is  generally  arranged  into  three  parts: 
i]\&  preface  (address),  \.\it  petitions  [seven,  accord- 
ing to  Augustine,  Luther,  and  others  ;  six,  accord- 
ing to  Chrysostom,  and  the  Reformed  catechisms  ; 
'  deliver  us  from  evil '  being  regarded  as  a  dis- 
tinct petition  in  the  former  enumeration),  and  the 
conclusion  (do.xology).  The  address  puts  us  into 
the  proper  attitude  of  prayer  —  the  filial  relation 
to  God  as  our  'Father'  (a  word  of  faith),  the 
fraternal  relation  to  our  fellow  men  ('  our,'  a  word 
of  love),  and  our  destination  for  '  heaven '  (a  word 
of  hope).  Every  true  prayer,  an  ascension  of  the 
soul  to  heaven,  where  God  dwells  in  glory  with 
all  saints  and  where  is  our  final  home.  —  The  pe- 
titions are  naturally  divided  into  two  parts  :  the 
first,  respecting  "the  glory  of  God ;  the  second, 
the  wants  of  men.  Hence  '  thy '  in  the  first, 
'  our '  in  the  second.  The  first  part  presents  a 
descending  scale  from  God's  name  to  the  doing 
of  His  will ;  the  second,  an  ascending  scale  from 
'  daily  bread '  to  final  deliverance  in  glory.  — 
Meyer  thus  analyzes  it :  '  Having  risen  to  what 
forms  the  highest  and  holiest  object  of  believers, 
the  soul  is  engrossed  with  its  character  (first  pe- 
tition), its  grand  purpose  (second  petition),  and 
its  moral  condition  (third  petition)  ;  in  the  fourth 
petition  the  children  of  God  himible  themselves 
under  the  consciousness  of  their  dependence  upon 
Divine  mercy  even  in  temporal  matters,  but  much 
more  in  spiritual  things,  since  that  which  accord- 


Chap.  VI.  1-18.]     THE   GOSPEL  ACCORDING   TO    MATTHEW. 


67 


ing  to  the  first  portion  of  this  prayer,  constituted 
the  burden  of  desire,  can  only  be  realized  by  for- 
giveness (fifth  petition),  by  gracious  guidance 
(sixth  petition),  and  deliverance  from  the  power 
of  the  devil  (seventh  petition).'  Tholuck  re- 
marks :  '  The  attentive  reader,  who  has  other- 
wise learned  the  doctrine  of  the  Trinity,  will  find 
a  distinct  reference  to  it  in  the  arrangement  of 
this  prayer.  The  first  petition,  in  each  of  the 
first  and  second  portions  of  the  prayer,  refers  to 
God  as  the  Creator  and  Preserver  ;  the  second, 
to  God  the  Redeemer,  and  the  third  to  God  the 
Holy  Spirit.'  To  which  Lange  adds  :  ^Devotion 
to  God,  and  acceptance  of  His  gifts  are  contrasted 
in  the  Lord's  Prayer,  i.  Devotion  to  His  name, 
to  His  kingdom,  and  to  His  will.  2.  Acceptance 
of  His  gifts  in  reference  to  the  present,  the  past, 
and  the  future.''  See  Lange,  Matthew,  pp.  123- 
129. 

Our  Father  who  art  in  heaven,  lit, '  Our  Father, 
the  (one)  in  the  heavens.'  A  form  of  address  al- 
most unknown  and  to  a  certain  extent  unwar- 
ranted before  Christ  came.  He  had  repeatedly 
called  God  by  this  name  in  this  discourse,  now 
He  teaches  this  disciples  to  call  Him  thus.  A 
recognition  of  the  new  filial  relation  concerning 
which  the  Apostles  have  so  much  to  say,  and 
which  is  formed  through  and  on  Christ,  who 
teaches  this  form  of  address.  The  added  phrase, 
'  in  the  heavens,'  shows  '  the  infinite  difference  be- 
tween this  and  every  other  human  relationship  of 
a  similar  kind  :  He  is  no  weak,  helpless  earthly 
parent.'  The  word  'our'  implies  at  once  our 
fellowship  with  Christ  and  with  one  another. 
The  very  preface  to  the  Lord's  Prayer  is  a  denial 
of  Atheism,  Pantheism,  and  Deism,  since  it  rec- 
ognizes a  God,  a  Personal  God,  who  is  our  F'ather 
through  Christ.  —  Hallowed  be  thy  name  (first 
petition).  '  Hallowed '  means  made  holy  ;  in  this 
case  it  can  only  mean  recognized,  treated  as  sa- 
cred, and  thus  glorified.  '  Thy  name  '  is  referred 
by  many  to  the  actual  name  of  God,  Jehovah,  as 
including  His  self-existent  and  eternal  being  to- 
gether with  his  covenant  relation.  By  others  to 
all  by  which  He  makes  Himself  known.  In  either 
view,  the  hallowing  can  be  accomplished  only 
through  Christ.  God's  glory  comes  first  in  this 
model  of  prayer  ;  the  proper  order.  We  in  our 
weakness  and  need  often  put  our  desires  first. 

Ver.  10.  Thy  kingdom  come  [second  petition). 
The  Messiah's  kingdom,  which  in  organized  form 
had  not  yet  come,  but  was  proclaimed  by  the 
Lord  Himself,  as  at  hand.  It  did  speedily  come, 
as  opposed  to  the  Old  Testament  theocracy ;  but 
in  its  fulness,  including  the  triumph  of  Christ's 
kingdom  over  the  kingdom  of  darkness  it  has 
not  yet  come.  For  this  coming  we  now  pray  and 
the  prayer  is  answered,  in  part  by  every  success 
of  the  gospel,  and  will  be  answered  entirely  when 
the  King  comes  again.  A  missionary  petition,  but 
not  less  a  prayer  for  our  own  higher  sanctification 
and  for  the  second  coming  of  Christ.  — Thy  will 
be  done  as  in  heaven,  so  on  earth  y/iird  petition). 
'  Heaven  '  and  '  earth,'  put  for  their  inhabitants. 
As  by  pure  angels,  so  by  men.  The  idea  of  hu- 
man doing  is  prominent,  our  will  subordinate  to 
God's  will.  '  As '  expresses  similarity  in  kind  and 
completeness. 

Ver.  II.  Give  us  this  day  our  daily  bread 
(fotcrtk  petition).  First  of  the  second  division 
relative  to  our  wants.  These  are  subordinate, 
but  not  opposed,  to  the  subjects  of  the  previous 
petitions.     '  Bread,'  food  in  general ;  the  form  in 


the  Greek  hints  that  it  is  '  ours,'  /.  e.,  created  for 
our  use  ;  '  this  day '  shows  that  we  are  to  pray 
daily  and  to  ask  neither  for  riches  nor  poverty, 
but,  with  contentment  and  thankfulness  for  the 
day's  portion  only.  The  word  translated  'daily' 
has  occasioned  a  great  deal  of  discussion,  as  I 
it  occurs  only  in  the  Lord's  Prayer  (here  and 
Luke  xi.  3),  and  was  not  current  in  colloquial 
Greek  (Origen).  Explanations  (i)  'required  for 
our  (physical)  wants,'  'needful;'  (2)  'coming,' 
i.  e.,  to-morrow's  bread ;  but  this  is  contrary  to 
the  whole  context  (ver.  34),  and  gives  no  good 
sense,  since  we  do  not  need  to-morrow's  bread 
'this  day;'  (3)  Romanists  refer  'bread'  to  spir- 
itual nourishment  (the  sacraments)  ;  but  while 
this  is  either  included  or  suggested,  the  primary 
sense  must  be  that  of  actual  bodily  food.  For  a 
full  discussion,  see  Lange,  Matthew,  pp.  121,  126, 
and  Lightfoot,  Revision  of  the  Eng.  Nezv  Testa- 
tnent  (Appendix).  The  propriety  of  daily  family 
prayer  is  suggested  by  this  petition  for  our  '  daily 
bread.' 

Ver.  12.  And  forgive  us  our  debts,  etc.  (fifth 
petition).  '  Debts,'  undoubtedly,  moral  obliga- 
tions unfulfilled,  /.  e.,  sins.  See  ver.  14,  which 
requires  this  sense.  —  As  we  have  forgiven.  '  As,' 
/.  e.,  'in  the  same  manner  as  ;  '  not,  'to  the  same 
extent  as,'  nor  'because.'  The  spirit  of  forgive- 
ness, which  God  implants,  gives  a  better  assur- 
ance of  His  forgiveness.  —  Our  debtors,  like 
'  debts,'  is  to  be  taken  in  the  moral  sense.  We 
are  sinners,  always  needing  forgiveness  ;  forgive- 
ness and  readiness  to  forgive  cannot  be  separated, 
the  latter  being  the  evidence  of  the  former. 

Ver.  13.  And  lead  us  not  into  temptation 
(sixth  petition).  The  next  clause  is  reckoned  the 
seventh  by  many,  more  from  a  desire  to  find  in 
the  prayer  the  sacred  number  seven  than  from 
sound  interpretation.  We  prefer  to  join  the 
clauses.  God  cannot  tempt  us  (Jas.  i.  13),  /.  e., 
solicit  us  to  evil,  but  '  temptation '  means  also 
a  trial  of  our  moral  character  ;  these  trials  are  un- 
der God's  control,  and  His  Providence  may  lead, 
us  into  them,  may  even  permit  us  to  be  solicited 
by  evil.  This  petition  asks  to  be  preserved  from 
these,  and  by  implication,  to  be  shown  a  way  of 
escape.  In  view  of  the  many  temptations  from 
within  (our  '  flesh  '),  from  without  (the  '  world  '), 
and  from  beneath  ('the  devil'),  to  which  we  are 
constantly  exposed,  there  is  no  help  and  safety 
for  us,  but  in  the  personal  trust  in  Christ  which 
underlies  the  proper  offering  up  of  this  petition. 
We  should  never  seek  temptation,  but  flee  from 
it ;  or  if  we  cannot  avoid  it,  meet  it  with  the 
weapon  of  prayer  wielded  in  that  faith  which  over- 
comes the  world.  —  But  deliver  us,  literally,  pull 
out,  draw  to  thyself.  —  From  the  evil,  either  from 
all  evil,  or  from  the  evil  one,  as  the  author  of  all 
evil,  who  tempts  us.  A  higher  petition  than  the 
fifth,  implying  that  God  alone  can  save  us  from 
the  power  of  sin.  Entire  deliverance  by  God's 
grace  from  evil  (or  from  the  evil  one)  is  entire  free- 
dom from  temptation,  and  looks  toward  that  final 
redemption  in  heaven  where  all  our  wants  shall  be 
satisfied  and  our  prayers,  as  petitions,  be  lost  in 
never-ceasing  thanksgiving  and  praise.  Hence 
the  concluding  doxology. 

Conclusion  or  doxology.  Wanting  in  the  oldest 
copies  of  the  New  Testament  now  in  existence ; 
though  found  in  the  oldest  version  (probably  a 
later  insertion  even  there).  The  Lord's  Prayer 
was  early  used  in  private  and  public  devotion 
with  a  doxology  (after  the  Jewish  custom)  ;  and 


68 


THE   GOSPEL   ACCORDING   TO    MATTHEW.     [Chap,  VI.  19-34. 


this  was  inserted  first  on  the  margin,  then  in  the 
text.  It  is  certainly  very  ancient,  very  appro- 
priate, and  there  is  a  possibihty  that  it  is  gen- 
uine ;  hence  it  need  not  be  omitted  in  using  the 
Prayer,  though  it  must  be  excluded  from  the 
text  of  the  Sermon  on  the  Mount.  —  For,  '  we 
ask  all  this  of  Thee  because,'  thine,  by  right 
and  possession,  is  the  kingdom,  the  blessed  do- 
minion for  which  we  pray,  and  the  power,  om- 
nipotence, ability  to  answer,  and  the  glory,  the 
glory  prayed  for  in  the  first  petition  which  is 
the  end  of  all  our  petitions.  Forever,  as  the 
unchangeable  God.  Thus  the  eternal  fulness 
of  God  forms  the  basis,  the  sotil,  and  the  aim. 
of  the  whole  prayer. — Amen.  The  word  trans- 
lated, 'verily,'  when  used  at  the  beginning  of 
a  sentence.  At  the  close  of  a  prayer  it  ex- 
presses the  assent  of  the  worshippers  to  the 
pi^ayer  uttered  by  another.  Jewish  and  early 
Christian  usage  sanction  the  audible  '  Amen '  by 
the  congregation. 

Vers.  14,  15.  These  verses  explain  the  fifth 
petition  (ver.  12),  substituting  the  word  'trespass' 
for  'debt,'  as  some  liturgies  do  in  the  Lord's 
Prayer  itself.  In  '  debt '  the  notion  of  obligation  ' 
is  prominent,  in  '  trespass  '  that  of  misstep,  falling 
away  from  what  is  right.  The  adoption  of  this 
explanation  shows  that  forgiveness  and  readiness 
to  forgive  were  among  the  leading  ideas  of  the 
prayer.  They  are  distinctively  Christian  ideas. 
The  people  were  not  prepared  to  learn  the  true 
g7-oiind  of  forgiveness,  the  redeeming  work  of 
Christ,  but  the  principle  could  be  laid  down.  No 
man  is  forgiven  of  God  (whatever  be  his  under- 
standing of  the  doctrine  of  justification  by  faith, 
his  theoretical  belief  about  the  Person  of  Christ, 
and  the  work  of  the  Holy  Spirit)  who  has  not  re- 
ceived with  the  forgiveness  of  his  own  sins  the 
spirit  of  forgiveness  toward  others.  It  is  impos- 
sible that  we  should  be  forgiven,  because  we  for- 
give others,  for  none  can  do  this  until  forgiven  of 
God  for  Christ's  sake.     Because  He  is  our  for- 


giving '  Father,'  He  will  not  brook  an  unforgiv- 
ing spirit  in  us. 

Vers.  16-18.     Third  Example  (Fastifig). 

Ver.  16.  When  ye  fast.  Fasting  as  an  aid  to 
prayer  and  meditation,  and  a  wholesome  disci- 
pline, is  a  religious  duty,  and  has  a  place  in  Chris- 
tian practice.  More  is  meant  than  temperance  in 
meat  and  drink.  Stated  fasts  are  likely  to  be- 
come formal ;  public  fasts  are  almost  sure  to  be- 
come Pharisaical,  but  there  are  circumstances 
in  the  life  of  every  Christian  which  make  days  of 
private  abstinence  appropriate.  The  wrong,  hyp- 
ocritical way  of  fasting  is  first  mentioned.  —  Of  a 
sour  countenance,  not  sorrowful,  but  sullen,  mo- 
rose, as  is  explained  further  by  what  follows.  — 
For  they  disfigure  their  faces.  They  left  their 
beards  and  faces  uncleaned,  attired  themselves 
negligently,  with  a  purpose  in  view,  viz.,  that 
they  may  appear  unto  men  to  fast,  or,  that  they 
may  appear  unto  men,  fasting.  They  did  really 
fast,  but  they  wished  men  to  see  them  as  they 
fasted.  There  is  a  play  upon  the  words  in  the 
Greek :  They  make  their  faces  nnappearahle 
('disfigure'),  that  they  may  appear  unto  men 
fasting.  They  obtain  their  wish,  have  received 
their  reward,  the  hire  for  which  they  do  such 
things. 

Ver.  17.  When  thou  fastest.  He  assumes  that 
His  disciples  would  practise  private  fasting.  — 
Anoint  thy  head  and  wash  thy  face.  The  usual 
practice  before  meals,  especially  before  feasts. 
Special  preparation  would  involve  hypocrisy  also. 
The  meaning  is,  perform  the  cleansing  usual  and 
proper  before  meals  even  when  fasting.  (The 
maxim  of  sound  piety,  '  cleanliness  next  to  godli- 
ness.' Hypocrisy  and  false  asceticism  reverse 
the  maxim.) 

Ver.  18.  That  thou  appear  not,  etc.  The 
usual  preparations  would  leave  men  unaware  that 
the  disciple  was  fasting,  but  God,  with  reference 
to  whom  all  these  duties  are  performed,  sees  and 
rewards.     Comp.  vers.  4,  6. 


Chapter  VI.  19-34. 


Instruction  regarding  Dedication  of  the  Heart  to  God  ;  its  Impor'tance  enforced 

and  its  Exercise  illnstrated. 


19  "  T    AY  not  up  for  yourselves  treasures  upon  earth,^  where 

J—'  *  moth  and  rust  doth  corrupt,^  and  where  thieves  '^  break 

20  through  and  steal :     But  lay  up  for  yourselves  ^  treasures   in 
heaven,  where  neither  moth  nor  rust  doth  corrupt,^  and  "  where 

21  thieves   do    not    break   through  nor  steal:     For  where  your^ 

22  treasure  is,  there  will  your  ^  heart  be  also.    -^The  light*  of  the 
body  is  the  eye  :   if  therefore  thine  eye  be  single,  thy  whole 

23  body  shall  be  full  of  light.     But  if  ^  thine  eye  be  evil,  thy  whole 
body  shall  be  full  of  darkness.     If  therefore  the  light  that  is  in 

24  thee  be  darkness,  how  great  is  that  darkness !     ^  No  man  can 
1  the  earth  ^  consume  ^  thy  *  lamp 


a  Prov    xxiii 

4  ;    I    Tim. 

vi.  9,  10. 
b  Comp.   Jas. 

V.  2,  3. 
c  Chap.  xxiv. 

43  ;       Luke 

xii.  39. 
d  Chap.    xix. 

21. 
e  Luke  xii.  33. 
yLuKExi.  34, 

35- 

g  Chap.  x\. 
15  ;  Mark 
vii.  22. 

h  Luke  xvi.  13. 


Chap.  VI.  I9-34-]     THE    GOSPEL  ACCORDING    TO    MATTHEW.  69 

serve  two  masters  :  for  either  he  will  hate  the  one,  and  love  the 
other  ;  or  else  he  will  hold  to  the  ^  one,  and  despise  the  other, 

25  Ye  cannot  serve  God  and  *  mammon.     *  Therefore  I  say  unto  z  Luke  xvi.  9, 

you,  '  Take  no  thought  ^  for  your  life,  what  ye   shall  eat,  or  what  k  luke  xii. 

22-31. 
ye  shall  drink  ;  nor  yet  for  your  body,  what  ye  shall  put  on.  /Vers.  27, 28, 

Is  not  the  life  more  than  meat,'^  and   the  body  than   raiment  }  ^     ^or.  vil  33, 

•'  34  ;  Phil.  IV. 

26  ""  Behold  the  fowls   of  the  air:^  for  ^'^  they  sow  not,  neither  do     ^;  comp.  i 

-'  ret.  V.  7. 

they  "  reap,  nor  gather  into  barns  ;  yet  ^^  your  heavenly  Father  '"xS^i?"  ^°^- 

27  feedeth  them.  Are  ye  not  ^^  much  better  than  they  }  Which  ^*-  '='^''"- 
of  you  by  taking  thought  ^*  can  add  "one  cubit  unto  his  stat-  «comp.  Ps. 

28  ure  .-*  ^^     And    why  take  ye  thought  ^^  for  raiment .''     Consider     ""'""  ^' 
the  lilies  of  the  field,  how  they  grow  ;  they  toil  not,  neither  do 

29  they  spin  :     And  ^^  yet  I  say  unto  you.  That  "  even  Solomon  o  1  Kings  x 

30  in  all  his  glory  was  not  arrayed  like  one  of  these.  Wherefore, 
if  God^^  so  clothe  the  grass  of  the  field,  which  to-day  is,  and 
to-morrow  is  cast  into  the  oven,  shall  he  not  much  more  clothe 

3 1  you,  ^  O  ye  of  little  faith  }  Therefore  take  no  thought,^^  say-  p  chaps.  vin 
ing.  What  shall  we  eat .-'  or.  What  shall  we   drink  }  or.  Where-     xvi'.  s. ' 

32  withal  shall  we  be  clothed  .-'  (For  after  all  these  things  do  the 
Gentiles  seek  :)  ^c  1  for  your  heavenly  Father  knoweth  that  ye  q  verse  8. 

33  have  need  of  all  these  things.  But  seek  ye  first  the  kingdom  of 
God,^^  and  his  righteousness  ;  ^  and  all  these   things   shall  be  r  Comp.  i 

34  added  unto  you.  Take  therefore  no  thought  ^^  for  the  morrow  :  -14T Mark 
for  the  morrow  shall  take  thought  for  the  things  of  itself. ^^  Tim^'iv.°8. ' 
Sufficient  unto  the  day  is  the  evil  thereof. 

5  omit  the  ®  Be  not  anxious  '^  the  meat 

®  the  raiment  ^  the  birds  of  the  heaven  ^^  that 

^^  omit  do  they  ^^  and  ^^  ^j-g  jjqj-  yg 

"  by  being  anxious  ^^  age  ^^  are  ye  anxious 

"  omit  And  ^^  But  if  God  doth  ^^  Be  not  therefore  anxious 

^  no  parenthesis  ^^  His  kingdom  22  ^jjj  ^g  anxious  for  itself. 

Connection  and  contents.  The  external  Ver.  19.  Lay  not  up  for  yourselves  treasures, 
connection  seems  to  be  between  'they  have  re-  literally, 'treasure  not  for  yourselves  treasures.'  — 
ceived  their  reward,'  which  closes  each  of  the  Upon  tke  earth.  This  qualifies  '  lay  not  up,' 
foregoing  examples  of  false  piety,  and  '  lay  not  rather  than  '  treasures.'  Earthly  treasures  are 
up  for  yourselves  treasures '  (ver.  19).  Main  not  forbidden  in  themselves,  but  the  earthly  stor- 
idea :  supreme  dedication  to  God  ;  this  is  illus-  ing  up,  the  earthly  desire  manifesting  itself  in  the 
trated  and  applied  in  various  ways.  The  coniiec-  common  striving  after  wealth.  It  "is  no  sin  to 
tion  of  thought,  then,  is  :  not  only  are  moral  re-  be  rich,  but  it  is  a  sin  to  Im'e  riches,  which  the 
ligious  duties  to  be  performed  for  God  and  with  poorest  may  do  ;  while  the  rich  man  may  glorify 
a  view  to  His  blessing,  in  reliance  on  His  bless-  God  and  benefit  man  by  his  wealth.  —  Where 
ing,  but  our  whole  life  is  for  God  and  through  moth  and  rust  consume.  '  Moth ; '  in  oriental 
His  blessing.  '  In  all  our  aims  and  undertakings  countries,  treasures  of  clothing  were  laid  up. 
the  mind  should  be  set  on  the  things  of.  eternity.'  The  Greek  word  translated  '  rust'  means,  liter- 
Hence  vers.  19-21  teach  that  our  treasures  should  ally,  '  eating,' .' consumption,'  referring  here  to 
be  laid  up  in  heaven,  where  our  heart  should  be  ;  the  '  wear  and  tear '  of  time  which  consumes  oui 
vers.  22-24  enforce  the  duty  of  devoting  our  possessions.  '  Consume '  is  better  than 'corrupt.' 
heart  to  God  by  two  illustrations:  vers.  25-32  —  Thieves  break  through  (lit,  'dig  through')  and 
apply  this  principle  to  earthly  wants  ;  ver.  33  steal.  The  term,  '  thieves '  is  quite  general.  Rob- 
states  the  principle  plainly  while  ver.  34  deduces  bers  in  the  Ea.st  often  break  through  the  walls 
from  it  the  prohibition  of  anxious  care  for  the  of  mud  or  unburnt  brick  common  in  those  re- 
future.  The  last  verse  returns,  as  it  were,  to  the  gions.  The  verse  exhibits  in  general  the  variety 
starting  point,  since  anxious  care  for  the  morrow  of  all  earthly  treasures,  which  are  earthly  in  theii 
leads  to  heaping  up  of  treasures  on  earth.  '  place,'  their  '  kind,'  and   '  the  manner'  of  theii 


70 


THE   GOSPEL   ACCORDING  TO   MATTHEW.     [Chap.  VI.  19-34. 


collection.'     Not  likely  to  be  understood  too  lit- 
erally. 

Ver.  20.  A  positive  precept,  answering  exactly 
to  the  negative  one  of  the  last  verse :  but  lay  up  for 
yourselves  treasures  in  heaven.  '  Heaven  '  some- 
times means  the  atmospheric  heaven  (ver.  26), 
sometimes  the  stan-y  heavens  (Heb.  xi.  12)  ;  here 
it  is  used  in  the  highest  and  spiritual  sense  of  the 
unknown  region  where  God  has  His  throne  and 
reveals  His  glory  (comp.  vers.  9,  10).  This  is  the 
'  place '  where  the  treasures  are  laid  up ;  the 
*  character '  of  the  treasures,  is  therefore,  eternal ; 
they  are  to  be  collected  in  a  heavenly  '  manner.' 
Hence  the  reference  is  not  exclusively  to  a  future 
locality ;  nor  is  there  a  thought  of  purchasing  a 
future  and  heavenly  reward  by  laying  up  a  store 
of  good  woi'ks.  The  superiority  of  these  treasures 
is  more  prominent  than  the  way  to  lay  them  up. 

Ver.  21.  For.  A  reason  for  the  preceding 
precepts  (ver.  19,  20).  —  Where  thy  treasure  is, 
whether  on  earth  or  in  heaven,  there  will  thine 
heart  be  also.  The  singular  pronoun  adds  im- 
pressiveness.  Not  a  question  of  mere  profit  and 
loss,  but  of  affection  and  of  character.  The  pre- 
cepts are  for  those  who  hope  to  become  subjects 
of  the  kingdom  of  heaven.  Such  must  have  their 
heart  in  heaven,  hence  they  must  lay  up  their 
treasures  there.  The  dedication  of  the  heart  to 
God  is  the  underlying  thought  on  which  the  par- 
ticular teachings  are  based.  May  be  used  in  sup- 
port of  the  voluntary  principle.  People  talie 
more  interest  in  the  Church,  if  they  sustain  it 
by  purse  and  personal  effort. 

Ver.  22.  Not  an  abrupt  transition,  but  an  il- 
lustration of  the  importance  of  dedicating  the 
heart  to  God  supremely.  —  The  lamp  (the  same 
word  used  in  chap.  v.  15,  but  different  from  that 
rendered  'light '  at  the  close  of  this  verse,  and  in 
ver.  23)  of  the  body  is  the  eye.  The  eye  gives 
light  which  it  receives  from  without,  and  is  not 
light  itself,  so  the  conscience  lights  the  spirit 
by  light  from  above.  —  Single,  /.  e.,  presenting  a 
single,  clear  image.  The  application  is  to  single 
apprehension  of  God  as  the  supreme  object  of 
trust  and  love.  — Full  of  light,  or,  '  in  light,'  '  in 
full  light,'  the  body  having  received  what  the  eye 
was  designed  to  convey. 

Ver.  23.  If  thine  eye  be  evil.  This  means, 
according  to  the  contrast,  '  double,'  distorted  in 
vision.  —  Full  of  darkness,  or,  '  in  darkness.' 
{The  word  is  not  the  same  as  that  in  the  next 
clause,  but  derived  from  it.)  The  evil  result 
of  a  divided  state  of  heart,  where  what  God  de- 
signed to  be  the  means  of  showing  Himself  to  us 
as  the  supreme  object  of  love,  fails  to  perform  its 
office.  The  rest  of  the  clause  carries  out  the 
same  thought.  —  If  therefore,  since  so  much  de- 
pends on  the  singleness  of  vision,  the  light  that 
is  in  thee,  what  God  has  placed  in  us  to  be  the 
means  of  conveying  light,  referring  it  to  the  con- 
science. Man  can  lose  the  proper  use  of  what 
God  designed  to  be  the  organ  of  spiritual  light, 
even  this  may  be  darkness.  In  such  a  case,  how 
great  is  that  darkness.  A  fearful  picture  of  a 
confirmed  sinful  condition  ;  and  it  is  implied  that 
a  heart  without  single  and  supreme  dedication 
reaches  such  a  condition.  —  Another  view  :  '  If 
then  the  light  which  is  in  thee  is  darkness,  how 
dark  must  the  darkness  be  ! '  i.  e.,  '  if  the  con- 
science,  the  eye  and  light  of  the  soul,  be  darkened, 
ui  how  much  grosser  darkness  will  all  the  passions 
and  faculties  be,  which  are  of  themselves  naturally 
iarkP     No  blindness  is  so  terrible  as  blindness 


of  conscience,  when  what  was  made  to  enlighten 
us  but  increases  our  darkness. 

Ver.  24.  A  still  plainer  illustration,  to  prove 
that  man  cannot  be  thus  divided,  must  be  one, 
light  or  dark,  servant  of  God  or  of  Mammon.  — 
Serve,  i.  e.,  be  the  slave  of,  yielding  entire  obe- 
dience. A  hired  servant  might  faithfully  serve 
two  masters,  but  such  service  is  not  meant  here. 
—  For  either  he  will  hate  the  one,  etc.  Explana- 
tions :  (i)  The  suppositions  the  reverse  of  each 
other,  with  no  particular  difference  between  the 
two  sets  of  verbs  :  '  He  will  either  hate  A  and 
love  B,  or  cleave  to  A  and  despise  B.'  (2)  The 
second  clause  less  strong  than  the  first,  the  refer- 
ence being  to  the  proper  master  and  a  usurper  ; 
the  servant  may  hate  the  proper  master,  and  love 
the  usurper,  or  if  he  love  the  former  cleave  to 
him,  and  despise  the  latter.  The  proper  master 
(God)  may  be  loved  or  hated,  but  cannot  be 
despised.  Hence  in  any  case  '  one '  in  the  lat- 
ter clause  must  be  God.  —  Ye  cannot  serve  God 
and  mammon.  This  is  the  direct  application. 
'  Money  in  opposition  to  God  is  personified  and 
regarded  as  an  idol,  somewhat  like  Plutus,  al- 
though it  cannot  be  shown  that  such  an  idol  was 
worshipped'  (Olshausen).  The  Chaldee  word 
'  mammon  '  originally  meant '  trust '  or  confidence, 
and  riches  are  the  trust  of  v^'orldly  men.  If  God 
be  not  the  object  of  supreme  trust,  something  else 
will  be,  and  it  is  most  likely  to  be  money.  We 
must  choose.  Not  the  possession  of  money,  but 
its  mastery  over  the  mind,  is  condemned. 

Ver.  25.  Therefore.  Because  of  the  precept 
just  given.  Anxiety,  which  is  distrust  of  God,  is 
the  source  of  avarice.  Living  to  God  is  the 
proper  life,  and  it  relieves  from  care,  because  we 
trust  Him  for  what  we  need.  "  This  thought  is 
expanded  in  the  remainder  of  the  chapter. — Be 
not  anxious.  The  word  means  :  '  to  be  dis- 
tracted,' 'to  have  the  mind  drawn  two  ways.' 
Ordinary  thought  or  care  is  not  forbidden  (comp. 
I  Tim.  V.  8 ;  2  Thess.  iii.  10),  yet  there  is  little 
danger  of  its  being  understood  too  literally. 
When  thought  about  temporal  things  becomes 
anxiety,  it  has  become  distrust  of  God.  —  Your 
life.  The  word  here  used  means  '  soul '  as  the 
seat  of  physical  life.  Hence  the  needs  of  this 
life  are  spoken  of,  what  ye  shall  eat,  etc.  The 
body  too  has  the  same  needs,  but  clothing  is 
more  properly  connected  with  it  here  :  what  ye 
shall  put  on.  Is  not  the  life  more  than  the 
meat!  '  The  meat,'  (/.  e.,  food  of  all  kinds), 
needed  to  sustain  it.  Is  not  He  who  gave  '  the 
life  '  able  and  willing  to  give  what  will  sustain 
it,  and  He  who  made  '  the  body,'  what  will 
protect  it. 

Ver.  26.  Behold,  look  attentively.  —  The  birds 
of  the  heaven,  the  sky,  the  atmospheric  heaven. 
This  expresses  the  wild  freedom  above  the  earth 
which  contains  their  food,  and  also  their  lower 
rank  in  the  scale  of  creation.  —  That.  Not  '  for.' 
We  are  to  behold  with  respect  to  the  birds  this 
fact,  that  they  sow  not,  etc.  Do  not  use  the 
means  which  we  all  ought  to  use.  —  Barns,  any 
kind  of  storehouse.  —  And,  not  '  yet '  ;  you  are  to 
consider  this  fact  also,  that  your  heavenly  Father, 
standing  in  a  higher  relation  to  you  than  to  them, 
f eedeth  them.  —  Are  not  ye  much  better  than 
they  1  This  conclusive  argument  shows  that  ver. 
25  must  be  designed  to  forbid  our  numerous  earth- 
ly cares. 

Ver.  27.  Add  one  cubit  unto  his  age,  prolong 
his  life  in  the  least.     '  Age  '  is  preferalSle  to  '  stat- 


Chap.  VI.  1 9-34-]     THE   GOSPEL  ACCORDING   TO    MATTHEW. 


n 


ure'  (the  word  has  both  meanings)  ;  the  reference 
is  not  to  the  body  but  to  the  life  ;  further,  to  add 
a  cubit  (i8  inches)  to  the  stature  would  be  a  very- 
great  thing.  Our  age  is  conceived  of  as  a  race  or 
journey.  If  then  we  cannot  do  what  is  least  by 
our  care,  why  be  anxious  ? 

Ver.  28.  For  raiment.  The  second  thought 
in  ver.  25  is  now  expanded  and  illustrated  ;  not 
only  anxiety,  but  the  common  and  childish  vanity 
about  raiment,  is  reproved.  — Consider,  /.  e.,  study, 
observe  closely  ;  more  readily  done  in  the  case 
of  the  plants  than  in  that  of  the  birds.  —  The 
lilies  of  the  field,  /.  e.,  wild  lilies,  growing  with- 
out human  care.  The  words,  '  grass  of  the  field  ' 
(ver.  30)  lead  us  to  suppose  that  wild  flowers  in 
general  are  meant.  Many,  hovifever,  because  of 
the  reference  to  the  pomp  of  Solomon,  suppose 
the  Huleh  lily  is  specially  referred  to  :  'it  is  very 
large,  and  the  three  inner  petals  meet  above,  and 
form  a  gorgeous  canopy,  such  as  art  never  ap- 
proached, and  king  never  sat  under,  even  in  his 
utmost  glory '  (Thomson,  The  Land  and  the 
Book).  This  flower  was  common  in  the  neigh- 
borhood of  Nazareth.  —  How  they  grow.  So 
beautifully,  luxuriantly,  without  human  care. 
—  They  toil  not,  neither  do  they  spin ;  perform 
no  labor  in  preparing  clothing. 


Flowers  of  the  Field. 

Ver.  29.  Even  Solomon.  The  magnificence  of 
his  court  is  still  proverbial  through  the  East.  To 
the  Jew  he  was  the  highest  representative  of  hu- 
man glory.  —  Like  one  of  these.  '  One  '  is  em- 
phatic. The  meanest  of  God's  creatures  exceed 
in  glory  the  highest  earthly  pomp.  Vanity  about 
such  things  is  therefore  the  height  of  folly.  An- 
other lesson  is  hidden  beneath  the  text,  '  As  the 
beauty  of  the  flower  is  unfolded  by  the  Divine 
Creator-Spirit  from  within,  from  the  laws  and 
capacities  of  its  oiiin  individual  life,  so  must  all 
true  adornment  of  man  be  unfolded  from  within 
by  the  same  Almighty  Spirit.'    (Alford.) 

Ver.  30.  But  if  God  doth  so  clothe.  '  If '  does 
not  imply  doubt.  The  direct  creative  purpose  and 
act  of  God  is  here  assumed.  —  The  grass  of  the 
field.  Wild  flowers  belong  to  the  herbage,  which 
is  cut  down.  It  withers  rapidly  and  is  then  fit 
for  fuel,  being  cast  into  the  oven,  its  beauty  gone, 
even  its  substance  consumed.  —Much  more.  He 
who  adorns  the  transient  wild  flower,  so  that  hu- 
man pomp  is  mean  in  comparison,  will  most  as- 
suredly provide  for  His  children,  whose  being  is 
not  for  a  day,  Ijut  forever.  —  0  ye  of  little  faith, 
little  faith  about  what  is  least,  when  He  has  given 


us  the  greatest  gift,  in  giving  Him  who  thus 
teaches  us.  He  joins  His  lessons  of  trust  to  what 
we  see  every  day,  and  we  need  them  every  day. 

Ver.  31.  Therefore.  The  logic  is  so  conclu- 
sive, even  those  of  little  faith  might  learn  the 
lesson.  It  is  not  learned,  if  we  are  anxious,  say- 
ing, What  shall  we  eat,  etc.  Too  few  have  faith 
enough  to  interpret  this  verse  correctly. 

Ver.  32.  For.  A  reason  against  this  anxious 
thought  is  now  given.  The  parenthesis  is  unne- 
cessary. —  After  all  these  things  do  the  Gentiles 
seek,  Worldliness  and  distrust  are  heathenish. 
The  Pharisees,  boasting  of  freedom  from  Gentile 
influence,  were  guilty  of  such  distrust.  Worldly 
men  are  quick  to  mock  at  the  childlike  trust  in 
God  here  commanded.  —  For.  This  introduces 
an  additional  reason,  yet  one  related  to  the  other. 
Heathen,  unbelievers  in  God's  Providence,  may 
act  in  this  forbidden  manner.  Do  not  resemble 
th&m,  for  you  believe  that  you  have  a  heavenly 
Father  and  he  knoweth  that  ye  have  need  of  all 
these  things.  He  does  not  forbid  your  wants, 
but  supplies  them. 

Ver.  32.  But  seek  ye  first.  No  '  secondly '  is 
implied,  as  though  we  might  be  avaricious,  after 
we  have  attended  to  the  duties  of  religion.  The 
first  object  is  supreme.  This  positive  command 
is  needed,  for  we  can  avoid  such  anxious  thought, 
only  when  we  have  some  better  object. — His 
kingdom,  /.  e.,  '  your  heavenly  Father's  '  (ver.  32). 
The  common  reading  is  an  alteration  for  explana- 
tion. Supreme  dedication  to  a  Personal  Object 
of  trust  and  desire,  who  is  our  Father  for  Christ's 
sake,  is  here  commanded.  —  His  rightODUsness. 
The  spiritual  purity  spoken  of  throughout.  Not 
'  justification,' which  this  word  does  not  mean, 
however  true  it  is  that  we  obtain  God's  righteous- 
ness through  '  justification.'  This  verse,  which 
contains  the  crowning  thought  of  this  chapter, 
echoes  the  crowning  thought  of  the  whole  dis- 
course (chap.  v.  48). — All  these  things,  these 
things  needed  for  the  body.  —  Shall  he  added  to 
you,  over  and  above  the  spiritual  blessings,  which 
result  from  seeking  God  as  the  supreme  object. 
We  are  to  ask  God  for  temporal  things.  Chris- 
tian prayer  implies  intimate  and  constant  approach 
to  God,  which  would  be  impossible  if  we  could 
not  tell  Him  of  all  our  real  needs.  To  ask  for 
them  unconditionally,  or  to  allow  them  to  crowd 
out  spiritual  desires  and  affections,  is  certainly 
forbidden. 

Ver.  34.  Therefore.  Either  :  a  further  deduc- 
tion ;  or  a  summing  up.  The  first  vie\x  accords 
better  with  the  reason  given  and  would  presup- 
pose the  other  lessons  ;  the  latter  is  favored  by 
the  position  of  the  verse  immediately  after  the 
general  precept  of  ver.  33,  and  finds  a  place  more 
easily  in  a  logical  analysis  of  the  discourse.  It  is 
suspicious  for  that  reason.  —  The  morrow  is  here 
personified.  — For  the  morrow  will  be  anxious  for 
itself.  Not  'take  care  of  itself,' but  'bring  its 
own  cares  and  anxieties,'  do  not  foolishly  increase 
those  of  to-day  by  borrowing  from  the  morrow. 
—  Sufficient  unto  the  day,  or  for  the  day,  is  the 
evil  thereof.  '  Evil '  may  mean  natural  or  moral 
evil,  suffering,  or  sin.  The  latter  sense  is  the 
more  usual  one,  the  former  suits  the  context  bet- 
ter. Perhaps  both  may  be  included,  the  sin  being 
the  want  of  trust  imder  the  suffering.  A  hint 
that  we  never  fully  obey  the  precepts  just  uttered, 
because  our  dedication  to  God  is  so  impeifect. 


72  THE   GOSPEL  ACCORDING   TO   iMATTHEW.    [Chap.  VII.  1-12. 

Chapter  VII.   1-12. 

Warning  against  Censoriousness  ;  a  Declaration  of  God's  Willingness  to  give, 
introducing  the  Golden  Rule  of  Conduct  toward  Others. 

1  «  JUDGE  not,  that  ye  be  not  judged.     *  For  with  what  judg-  "■\l'^Y\^''' 

2  •-'  ment  ye  judge,  ye  shall  be  judged  :  and  ^  with  what  measure  *  xhT^jo :  j'al' 

3  ye  mete,  it  shall  be  measured  to  you  again.^     And  why  behold-    ',';.'■''"'■"' 
est  thou  the  mote  that  is  in  thy  brother's  eye,  but  considerest  ^  '^^'"'''  "'■  ^'*" 

4  not  the  beam  that  is  in  thine  own  eye  .''  Or  how  wilt  thou  say 
to  thy  brother,  Let  me  pull  out  ^  the  mote  out  of  thine  eye  ; 

5  and,  behold,^  a  beam  is  in  thine  own  eye  t  Thou  hypocrite, 
first  cast  out,*  the  beam  out  of  thine  own  eye  ;  and  then 
shalt  thou  see  clearly  to  cast  out  the  mote  out  of  thy  brother's 
eye. 

6  "^Give  not  that  which  is- holy  unto  the  dogs,  neither  cast  ye  your  ^chap.xv.26. 
pearls  before  swine,^  lest  they  trample  them  under  their  feet, 

and  turn  again  ^  and  rend  you. 

7  « Ask,  ■''and  it  shall  be  given  you;    seek,  and  ye  shall   find  ;  ^  ^""^^ '''•  9- 

8  knock,  and  it  shall  be  opened  unto  you  :  for  every  one  that  iask-  -^^i^^^^ 


3- 

xvni. 
xxi.  22 ; 

eth  receiveth  ;  and  he  that  seeketh  findeth  ;  and  to  him  that    ^v*'"^'^"'"'! j 

24; 

,  6: 


9  knocketh  it  shall  be  opened.     Or  what  man  is  there  of  you,     jl's.  u's, 

10  whom  ^  if  his  son  ask  bread,  will  he  give  him  a  stone  .-'     Or  if    L'^v'^m.is! 

1 1  he  ask  a  fish,  will  he  give  him  a  serpent  }     If  ye  then,  "  being  s  chap.  xii. 
evil,  know  how  to  give  good  gifts  unto  your  children,  how  much 

more  shall  your  Father  which  ^  is  in  heaven  give  good  things  to 

12  them  that  ask   Him.?.  ''Therefore  all  things^  whatsoever  ye  a  Luke  vi.  31. 
would  that  men  should  do  to  you,  do  ye  even  so  ^^  to  them  : 

for  '  this  is  the  law  and  the  prophets.  «  chap.  xxii. 

1  omit  again  ^  cast  out  ^  lo  ^  cast  out  first 

^  the  swine  ®  omit  again  ''  of  whom  ®  who 

^  All  things  therefore  ^°  even  so  do  ye  also 

Connection  and  Contents.    The  connection  voke  censoriousness,  do  not  indulge  in  it,  since 

is  not  obvious;  no  theory  can  be  insisted  upon,  it  exposes  you  to  judgment  (vers,  i,  2) ;  the  folly 

Various  views  :  (i)  No  connection  intended.    (2)  and  hypocrisy  of  it  is  shown  by  an  illustration 

Ver.  7  is  connected  with  the  last  chapter,  while  (vers.  3-5) ;  the  extreme  of  laxity  is  quite  as  fool- 

vers.  1-5  were  addressed  directly  to  the  Pharisees  ish  (ver.  6) ;  remember,  however,  God's  kind  and 

(who  were  showing  signs  of  dissent),  ver.  6  to  the  wise  dealings  (vers.  7-1 1),  and  act  thus  kindly 

disciples  in  regard  to  the  Pharisees.    Conjectural,  and  wisely  to  others  (ver.  12),  without  censorious- 

(3)  A  contrast  (so  Lange) :    Be  not  surcharged  ness  on  the  one  hand,  or  casting  pearls  before 

with  worldly  cares  for  the  morrow,  but  rather  be  swine  on  the  other. 

filled  with  spiritual  anxiety  for  the  day  of  judg-  Ver.  i.     Judge  not.     This  refers  to  harsh,  un- 

ment.      Not  obvious,  since  vers.  2  and   12  are  kind  judgment,  not  to   the   mere   formation   of 

closely  related  to   each  other  in   thought.      (4)  private  opinion,  or  to  judicial  sentences.  —  That 

Vers.  1-12,  grouped  as  a  whole,  referring  to  con-  ye  be  not  judged,  not  by  other  men,  but  by  God. 

duct  toward  our  fellow  men.      The  former  part  His  judgment  is  more  strict,  and  it  takes  special 

may  have  been  addressed  to  the  opposers ;  but  account   of   this   harsh   censorious   spirit.      The 

the  connection  of  thought  is  not  to  be  broken  by  judgment  of  men  often  corresponds, 

joining  ver.  7  directly  with  the  last  chapter.    This  Ver.  2.     For  with  what  judgment,  etc.     Liter- 

we  prefer.     The  line  of  thought,  then,  is  :  In  this  ally,  '  in  what  judgment ; '  the  '  measure  '  acr ord- 

evil  world  (vi.  34)  where  there  is  so  much  to  pro-  ing   to  which  God's  judgment  will  take  place, 


Chap.  VII.  I-I2.]       THE    GOSPEL   ACCORDING    TO    MATTHEW. 


n 


namely,  our  own  severe  judgment.  The  second 
clause  repeats  the  same  idea,  making  it  more 
general. 

Vers.  3-5.  A  figurative  application  of  the 
principle  just  laid  down,  showing  the  folly  of  sin- 
ners being  censorious,  their  incapacity  for  form- 
ing a  right  judgment  of  others,  hinting  at  the  pro- 
portionate magnitude  which  our  own  faults  and 
those  of  others  should  hold  in  our  estimation. 

Ver.  3.  And,  since  the  principle  of  ver.  2  is 
correct,  why  beholdest  thou?  The  verb  means 
to  observe,  to  voluntarily  stare  at ;  the  context 
shows  that  the  one  addressed  could  not  have  clear 
vision  ;  the  question  indicates  that  such  observ- 
ing was  unnecessary.  The  singular  '  thou '  is 
pointed,  too  much  so  for  a  direct  address  to  the 
Pharisees  present.  —  The  mote,  or  splinter ;  the 
foreign  substance  in  the  eye  is  of  the  same  kind 
in  both  cases.  —  Considerest  not,  '  apprehendest 
not'  Stronger  word  than  'beholdest.'  —  The 
beam,  a  hyperbolical  expression  for  a  great  fault, 
to  show  the  relative  magnitude.  No  reference  to 
one  class  of  sins.  The  '  mote '  which  might  be 
overlooked  is  looked  for,  the  '  beam '  of  which 
one  must  be  conscious  is  not  considered. 

Ver.  4.  Or  how  wilt  thou  say,  have  the  face 
to  say.  A  step  in  folly  beyond  that  represented 
in  the  last  verse.  — Let  me  cast  out  (as  in  ver.  5) ; 
'  permit  me,  I  will  cast  out.'  The  friendly  lan- 
guage presents  the  censoriousness  as  hypocritical. 
True  to  nature  !  The  epithet  of  ver.  5  is  not 
abruptly  introduced. 

Ver.  5.  Thou  hypocrite.  Not  necessarily  the 
Pharisees,  but  any  who  thus  act.  Such  action 
is  hypocrisy  before  God  and  before  the  conscience 
also.  —  First,  before  meddling  with  others.  — 
And  then  shalt  thou  see  clearly.  '  See '  differs 
from  '  behold  '  (ver.  3).  The  look  must  be  puri- 
fied before  it  can  be  used  for  this  end  ;  one  must 
have  got  rid  of  great  faults  before  he  can  see 
'  clearly '  enough  to  help  his  brother  get  rid  of  his 
faults.  To  get  clearness  of  vision  ourselves  is 
the  great  end  ;  caution  is  necessary  in  helping  the 
brother. 

Ver.  6.  If  the  preceding  verses  were  addressed 
to  the  opposing  Pharisees,  our  Lord  now  turns 
to  the  disciples.  We  prefer  to  explain  :  Harsh 
judgment  and  unwise  correction  of  others  were 
reproved  (vers.  1-5)  ;  now  comes  a  warning 
against  laxity  of  judgment,  childish  ignorance  of 
men.  The  two  extremes  often  meet.  The  latter, 
no  less  than  censoriousness,  is  an  unwise  attempt 
at  the  correction  of  others,  and  will  be  avoided 
by  those  who  '  see  clearly.'  —  Give  not  that  which 
is  holy,  i.  e.,  the  sacrificial  meat,  the  provision  of 
the  priests,  unto  the  dogs.  These,  regarded  as 
specially  unclean  in  the  East,  will  receive  it,  but 
such  giving  will  be  a  desecration.  —  Neither  cast 
ye  your  pearls  before  the  swine.  Still  more  fool- 
ish ;  '  the  swine '  will  not  receive  the  '  pearls,' 
which  are  of  no  value  to  them,  as  they  cannot  eat 
them.  A  resemblance  between  pearls  and  the 
natural  food  of  swine  need  not  be  assumed  ;  the 
reference  is  to  what  is  most  precious.  '  The 
dogs '  and  '  the  swine '  were  both  unclean,  the 
former  probably  represent  what  is  '  low,  unclean, 
heretical ;  the  latter  what  is  hostile,  stubborn,  and 
savage.'  Eastern  dogs  are  more  disgusting  than 
ours,  and  eastern  swine  more  savage.  The  rest 
of  the  verse  applies  only  to  the  savage  swine.  — 
Lest  they  trample  them  under  their  feet.  The 
pollution,  not  the  destruction,  of  the  precious 
things  is  represented.  —  And  turn  and  rend  you, 


turning  from  the  precious  pearls,  or,  turning  upon 
you.  The  main  reason  urged  is  the  defilement  of 
what  is  precious  ;  but  the  other  danger  follows. 
'  Even  saving  truth  must  be  withheld  from  those 
who  would  surely  reject  it  with  contempt  and  sav- 
age hatred  '  (J.  A.  Alexander).  Lange  :  '  The 
dogs  ultimately  become  swine,  just  as  that  which 
is  holy  is  further  designated  as  pearls,  and  the 
iniquity  of  the  first  action  passes  into  the  madness 
of  the  second.  At  last  the  full  consequences  ap- 
pear, when  the  swine  turn  from  the  gift  to  the 
giver  and  rend  the  profane  sinners.'  No  encour- 
agement, however,  either  to  '  cowardly  suppres- 
sion of  the  truth,'  or  revenge  against  its  rejectors. 
The  Crusaders  and  others  drew  the  latter  infer- 
ence. Pharisaism  does  not  '  cast  out  the  beam,' 
but  often  '  casts  away  the  pearls.' 

Ver.  7.  The  thoughts  of  judgment  and  un- 
worthiness  (ver.  1-6),  might  discourage  ;  encour- 
agement is  given  by  showing  God's  willingness  to 
give.  The  objection  to  connecting  this  verse  with 
chap.  v.  34,  is  that  it  must  then  refer  to  temporal 
things.  At  the  same  time  it  shows  that  the  trust 
there  spoken  of  is  a  prayerful  trust.  —  Ask,  and  it 
shall  be  given  to  you,  etc.  '  Ask,'  '  seek,'  '  knock,' 
refer  to  prayer,  forming  a  climax.  The  first  im- 
plies simple  petition,  the  second  earnest  desire, 
the  third  perseverance.  '  To  ask,  indicates  the 
want  of  an  object,  which  can  only  be  obtained 
by  free  gift ;  to  seek,  that  it  has  'been  lost ;  to 
knock,  that  it  has  been  shut  up  —  hence  this  prayer, 
which  is  both  the  work  of  life  and  the  evidence 
of  life.'  Others  apply  '  ask '  to  prayer,  '  seek '  to 
our  endeavors,  '  knock '  to  our  investigation  of 
the  Scripture ;  the  former  explanation  is  sim- 
pler. 

Ver.  8.  For  every  one  that  asketh,  etc.  An 
invariable  rule ;  a  plain  promise,  not  for  the 
future,  but  for  the  present,  since  our  Lord  says  : 
receiveth,  —  findeth,  —  it  is  opened.  This  prom- 
ise, several  times  repeated  by  our  Lord,  is  limited 
only  by  the  verses  which  follow  ;  comp.,  however, 
Jas.  iv.  3,  '  Ye  ask  and  receive  not ;  because  ye 
ask  amiss.'  God  always  answers  the  right  kind 
of  prayer,  but  in  His  own  right  way. 

Ver.  9.  Or,  to  view  the  matter  in  another  light, 
comparing  God's  willingness  with  that  of  a  hu- 
man father.  —  What  man  is  there  of  you,  more 
exactly,  'who  is  there  among  you,  a  man,'  a  mere 
man.  —  Of  whom,  etc.  In  the  Greek  there  are 
two  questions,  one  broken  off :  '  Whom  his  son 
shall  ask  for  Ijread  (and  who  shall  —  no),  he  will 
not  give  him  a  stone.  The  loaves  or  cakes,  used 
in  the  East,  resembled  somewhat  a  smooth,  flat 
stone.     A  deceptive  answer  is  meant. 

Ver.  ID.  A  serpent.  A  response  both  decep- 
tive and  hurtful.  We  often  deem  the  bread  a 
stone,  and  the  fish  a  serpent,  misunderstanding 
God's  good  gifts. 

Ver.  II.  If  ye  then,  being  evil.  An  argument 
from  the  less  to  the  greater  ;  '  if,'  equivalent  to 
'  since.'  An  incidental  proof  of  hereditary  sin 
and  general  depravity.  Yet  some  elements  of 
good  remain,  such  as  humanity  and  parental  af- 
fection. —  Good  gifts  to  your  children.  This  is 
the  rule.  —  How  much  more.  The  difference  if 
infinite.  —  Your  Father  who  is  in  heaven.  He  was 
to  be  thus  addressed  in  prayer  (chap.  v.  9)  ;  real 
prayer  is  based  on  this  relation. — Good  things. 
Luke  xi.  13,  'the  Holy  Spirit,'  which  is  the  best 
of  the  '  good  things  ; '  he  who  receives  the  Holy 
Spirit  may  expect  all  the  rest,  as  far  as  '  good ' 
for  him.     God  gives  good  gifts  only,  and  what 


74  THE   GOSPEL  ACCORDING   TO    MATTHEW.     [Chap.   VII.  1-29. 

He  gives  is  always  good.  —  To  them  that  ask  them.  —  For  this  is  the  law  and  the  prophets, 
him.  Prayer  is  the  condition  which  God  ap-  This  golden  rule  is  equivalent  to  '  thou  shalt  love 
points ;  hence  trust  and  prayer  help  each  other,  thy  neighbor  as  thyself,'  but  joined  with  the  ex- 
in  fact  coincide.  ample  of  God's  giving,  which  implies  supreme 
Ver.  12.  Therefore.  An  inference  from  vers,  gratitude  to  Him,  it  is  equivalent  to  the  whole 
l-ii,  summing  up  the  duties  to  others:  not  cen-  law.  Comp.  chap.  v.  17,  which  introduced  the 
seriousness,  nor  laxity,  but  giving  like  God's  ;  moral  precepts  of  the  discourse.  —  The  Golden 
as  He  gives  good  things  to  those  asking  Him,  Rule,  though  not  without  parallels  in  heathen 
even  so  give  to  others  what  you  would  have  them  ethics  (in  a  negative  form),  is  distinctively  Chris- 
do.  The  precept  is  the  counterpart  of  the  prom-  tian.  (i)  It  presents  God's  benevolence  as  the 
ise.  The  correspondence  between  our  acts  and  guide  of  duty.  (2)  Hence  it  is  positive  (Do  all 
God's,  a  warning  in  ver.  i,  becomes  a  precept,  the  good  you  can  to  your  neighbor),  not  negative' 
after  the  promise  of  his  kind  dealings.  An  echo  (as  the  Rabbinical  sentence  :  '  Do  not  to  your 
of  chap.  V.  48,  the  cnbninating  precept  of  the  dis-  neighbor  what  is  odious  to  you,  for  this  is 
course  ;  hence  a  fitting  close  to  this  section.  —  the  whole  law ').  (3)  It  is  taught  by  One  who 
Even  so  do  ye  also  to  them.  Not,  '  do  these  wrought  as  well  as  taught  '  righteousness,'  who 
things,'  as  the  order  of  the  common  version  sug-  died  that  we  might  '  even  so  do  also.'  The 
gests  ;  but,  '  after  this  manner  do  ye  also.'  Not,  powerless  teacher  of  correct  ethics  makes  our 
do  to  others  what  we  would  have  them  do  to  us  case  the  more  hopeless  (comp.  Rom.  iii.  19;  vii. 
(this  might  become  mere  barter) ;  but,  do  to  them  7-14)  ;  but  Christ  is  '  the  Power  of  God,'  as  well 
what  we  think  they  would  wish  to  have  done  to  as  'the  Wisdom  of  God'  (i  Cor.  i.  24). 


Chapter  VII.   13-29. 

The  Conclusion  of  the  Discourse  ;  the  Effect  upon  the  People. 

13  "  "pNTER  ye  in  at^  the  strait ^  gate:  for  wide  is  the  gate,''  \f'^  "'»• 

J—-'  and  broad  is"^  the  way,  that  leadeth  to  destruction,  and 

14  many  there  be  which  go  in  thereat:*   Because  strait ^  is  the 

gate,  and  narrow  ^  is"^  *the  way,  which '^  leadeth  unto  life,  and  ^^  Ps-xvi.  n 

15  few  there  be  that  find  it. '^     "^Beware  of  false  prophets,  which  *" '^  Chap.  xxiv. 

II,    24  ;    2 

come  to  you  in  sheep's  clothing,  but  inwardly  they^  are  ''raven-    ?^,'J'i;';  ' 

16  ing  wolves.     Ye  shall  know  them*  by  their  fruits.^     Do  men '^  ^^^^-Z-^"- 

*-*  -^  27;  Acts  XX. 

17  gather  grapes  of  thorns,  or  figs  of  thistles.?  Even  so  every  ^  ^vers.  20; 
good  tree  bringeth  forth  good  fruit ;  but  a^''  corrupt  tree  bring-    jj^Luke'l'i. 

18  eth  forth  evil  fruit.     A  good  tree  cannot  bring  forth  evil  fruit,    ■*^'''*' 

19  neither  can  a  corrupt  tree  bring  forth  good  fruit.  -^  Every  tree  /  CHap.  iii. 
that  bringeth  not  forth  good  fruit  is  hewn  down,  and  cast  into 

20  the  fire.     Wherefore  *by  their  fruits  ye  shall  know  them. 

21  "Not  every  one  that  saith  unto  me.  Lord,  Lord,  shall  enter ^LuVeyi. 46; 

Rom.  ii.  13  ; 

into  the  kingdom  of  heaven  ;  but  he  that  doeth  the  will  of  my    J^s.  i.  22. 

22  Father  which  ^^  is  in  heaven.  ''Many  will  say  to  me  in  that  day,  ^  chap.  xxv 
Lord,  Lord,  have  we  not  *  prophesied  ^^  in  ^'^  thy  name }  and  ^  in  ^^  .  xii'i.  25-27. 
thy  name  have  ^*  cast   out  devils  .''  ^^  and  in  ^^  thy  name  done  ^^    'f'''-  ^■ 

■'  ■'  k  Mark  ix.  38. 

23  many    wonderful    works }  ^"^     And    then    will    I    profess    unto 
them,  I   'never   knew   you:   '"depart   from    me,  ye    that  work  ^ ^S,-,.^'- 4- 

-'  ^  ■'  m  Chap.  xxv. 

^  by  or  through 

*  many  are  they  that  enter  in  thereby 

'^  few  are  they  that  find  it 

^  By  their  fruits  ye  shall  know  them 
'2  Did  we  not  prophesy 
15  demons 


irrow 

3  omit  is 

5  straitened 

6  that 

."*  omit  they 

10  the 

11  who 

13  by 

"  omit  have 

16  do 

1'^  mighty  works 

Chap.  VII.  13-29.]     THE    GOSPEL  ACCORDING    TO    MATTHEW. 

24  iniquity.  "  Therefore  whosoever  ^^  heareth  these  sayings  of 
mine,  and  doeth    them,  I  will    liken    him  ^^  unto   a  wise  man, 

25  which  ^^  built  his  house  upon  a  ^^  rock  :  And  the  rain  de- 
scended, and  the  floods  came,  and  the  winds  blew,  and  beat 
upon  that  house;  and  it  fell  not:  for  it  was  founded  upon  a^*^ 

26  rock.  And  every  one  that  heareth  these  sayings  of  mine,  and 
doeth  them  not,  shall  be  likened  unto  a  foolish   man,  which  ^^ 

27  built  his  house  upon  the  sand  :  And  the  rain  descended,  and 
the  floods  came,  and  the  winds  blew,  and  beat^*^  upon  that 
house  ;  and  it  fell :  and  great  was  the  fall  of  it. 

28  And  it  came  to  pass,  when  Jesus  had  ^^  ended  these  sayings,"  ^^ 

29  the  people  ^^  were  astonished  at  his  doctrine  :  ^^  ^  For  he  taught 
them  as  oue"^^  having  authority,  and  not  as  the  scribes.^*^ 

^8  Every  one  therefore  that  "  the  best  authorities  read   shall  be  likened 

2°  smote  2^  omit  had  ^^  words  ^^  multitudes  ^^  teaching 

2^  omit  one  ^®  the  best  authorities  read  their  scribes 


75 

(LuKBvi.  47- 


o  Chaps,  xiii 
54;  xxii.  33i 
Mark  i.  22 ; 
vi.  2  ;  xi.  18  ; 
Luke  iv.  32. 

/  Mark  i.  22; 
comp.  John 
vii.  46. 


Connection  and  Contents.  The  exposition 
of  the  requirements  of  '  the  law  and  the  proph- 
ets'  just  given,  was  far  beyond  the  low  morality 
of  the  scribes  and  Pharisees,  and  men  might  easily 
be  tempted  by  their  own  hearts  or  by  others  to  seek 
the  easier  way.  Our  Lord  therefore  concludes  by 
urging  His  hearers  to  avoid  the  broad  way  and 
seek  the  narrow  one  marked  out  (vers.  13,  14)  ; 
warns  them  against  hypocritical  teachers  (vers. 
15-20),  against  self-deception  (vers.  21-23),  and 
closes  with  two  similitudes  respecting  those  who 
obey  and  disobey  His  precepts  (vers.  24-27)  ; 
vers.  28,  29,  tell  the  impression  produced  by  the 
discourse.  —  Contrasts  :  the  narrow  and  wide 
gates  ;  the  straitened  and  broad  ways  ;  the  good 
and  corrupt  trees,  with  their  fruit  ;  saying  and 
doing;  active  in  Christ's  name,  yet  working  in- 
iquity ;  the  rock  and  the  sand  ;  the  standing  the 
storm  and  falling  in  the  storm  ;  teaching  with  au- 
thority and  teaching  as  their  scribes. 

Ver.  1 3.  Eater  ye  in  by,  or  through,  the  nar- 
row gate.  The  '  gate '  is  mentioneel  first  ;  the 
way  afterwards.  It  is  the  entrance  gate  at  the 
beginning  of  the  journey  of  life  (the  way),  not 
the  gate  of  heaven  at  the  close.  Bunyan's  '  Pil- 
grim's Progress '  is  the  best  commentary  on  all 
such  figures.  Explanations  :  Repentance,  faith, 
humility,  self-denial,  poverty  in  spirit  (ver.  3), 
the  righteousness  of  Christ  ;  the  last  is  probably 
the  best  sense,  in  contrast  with  the  self-righteous- 
ness of  the  Pharisees  (the  wide  gate).  — For  wide 
is  the  gate  and  broad  the  way,  etc.  More  attrac- 
tive, more  easy  to  find,  and  to  follow.  A  reason 
('for')  why  we  must  be  exhorted  to  enter  in  by 
the  narrow  gate.  To  follow  our  natural  tenden- 
cies is  to  pursue  the  broad  way.  —  Destruction. 
The  way  leads  to  this  ;  in  one  sense  it  is  this  al- 
ready. Carnal  Judaism  led  to  the  destruction  of 
Jerusalem.  Carnal  Christianity  passes  on  to  sim- 
ilar judgment. 

Ver.  14.  Straitened  (lit,  'pressed  together')  is 
the  way.  Even  after  we  pass  through  the  gate 
the  Christian  course  continues  difficult,  is  a  con- 
stant conflict  and  self-denial,  but  it  leadeth  unto 
life.  Eternal  life  which  begins  in  this  world,  but 
is  obtained  in  its  fuhiess  in  eternity.     The  way  to 


destruction  is  broad  '  because '  it  is  used  by  so 
many.  —  Few  are  they  that  find  the  straitened 
way.  It  is  not  even  discovered  by  most,  much 
less  entered  upon.  This  not  because  God  has 
made  it  so  'strait,'  but  because  so  few  desire  to 
find  it. 

Ver.  15.  Beware  of  false  prophets,  i.  e.,  teach- 
ers. Not  only  is  the  way  straitened,  but  those 
who  might  leave  the  '  many  '  to  find  it  are  in  dan- 
ger from  false  teachers,  such  as  would  prevent 
them  from  finding  it.  The  warning  may  refer  to 
the  false  teachers  shortly  to  arise  from  among  the 
Jews,  but  applies  to  all.  —  That  come  to  you. 
'  False  propliets  '  are  defined  as  those  who  do 
thus.  They  come  '  to  you,'  to  the  professed  dis- 
ciples of  Christ  ;  more  anxious  to  proselyte  and 
pervert  in  the  Church  than  to  convert  in  the 
world,  more  meddlesome  than  missionary  in 
their  activity.  —  In  sheep's  clothing.  No  allusion 
to  the  dress  of  the  prophets,  but  referring  to  the 
harmless  e.xterior,  or  to  the  external  connection 
with  God's  flock.  —  Inwardly,  or  from  within, 
acting  according  to  their  impulses,  they  are  rav- 
ening wolves.  The  old  destructive  malice  re- 
mains. The  application  of  this  strong  (but  not 
harsh)  language  to  persons  must  be  governed  by 
what  follows. 

Ver.  16.  By  their  fruits  ye  shall  know  them 
This  order  is  more  emphatic.  This  common 
figure  is  carried  out  in  detail  in  vers.  17-19.  — Do 
men  gather  grapes  of  thorns,  or  figs  of  thistles  1 
The  fruits  most  highly  prized  in  the  East.  From 
teachers  we  are  to  look  for  valuable  fruit  ;  but 
false  teachers  can  only  bear  after  their  kind  (vers. 
17,  18),  they  are  'thorns'  and  'thistles.'  The 
productions  of  the  bushes  here  named  are  said  to 
resemble  slightly  the  fruits  spoken  of  in  each 
case  ;  the  harsh  spirit  of  the  false  teachers  has 
been  compared  to  the  sharpness  of  the  thorns, 
and  their  proselyting  spirit  to  the  adhesive  quality 
of  the  thistle.  The  main  point  is,  however,  the 
impossibility  of  getting  good  fruit  from  '  fruitless 
and  forbidding  plants.' 

Ver.  17.  The  general  law  of  nature  is  here 
laid  down  positively  :  As  the  tree,  so  is  the  fruit. 
The  principle  holds  good  in  the  moral  world. 


7^. 


THE    GOSPEL  ACCORDING    TO    MATTHEW.     [Chap.  VII.  13-29 


Ver.  18  repeats  the  same  truth,  asserting  the 
impossibility  of  its  being  otherwise.  But  while 
ver.  16  refers  to  kinds  of  plants,  these  verses  speak 
of  individual  trees. — Every  good  tree,  /.  e.,  of  a 
good  nature  for  bearing  fruit.  — Good  fruit,  of  a 
good  kind.  —  The  corrupt  tree,  literally, '  spoiled,' 
but  meaning  here  of  a  bad  quality  ;  evil  fruit,  of 
a  bad  kind  like  the  tree.  Our  Lord  applies  the 
general  law  to  men's  actions  and  their  moral  re- 
sults ;  these  are  but  manifestations  of  a  moral 
nature,  depraved  or  sanctified. 

Ver.  19.  The  figure  is  carried  further  to  show 
the  awful  destiny  of  the  false  teachers.  —  Every 
tree,  irrespective  of  its  kind  in  this  case,  that 
bringeth  not  forth  good  fruit,  is  entirely  barren. 
All  is  here  made  dependent  on  the  fruitfulness. 

—  Is  hewn  down  and  cast  into  the  fire.  Such 
trees  can  only  be  used  for  fuel.  The  same  lan- 
guage was  used  by  John  the  Baptist  (iii.  10)  in  a 
wider  application,  which  holds  good  still. 

Ver.  20.  Wherefore  by  their  fruits  ye  shall 
know  them.  Resumption  of  the  thought  of  ver. 
16,  which  has  been  -further  illustrated.  '  Fruits,' 
If  in  this  case  not  '  actions,'  as  usually,  the  actions 
of  the  false  teachers  were  decisive  as  to  their 
character,  there  would  be  little  danger  of  their 
deceiving  others  ;  '  acts  seemingly  virtuous  are 
often  nothing  more  than  the  sheep's  clothing  in 
which  the  wolf  wraps  himself  in  order  that  he 
may  deceive  and  devour  the  sheep.'  (Words- 
worth.) Their  influence,  the  moral  effect  of  their 
teaching,  is  meant.  Their  acts  may  be  included, 
and  also  the  influence  exerted  upon  the  doctrinal 
belief  of  others  ;  not  their  own  doctrines,  however, 
which  form  the  tree  in  a  certain  sense.  The  main 
test  in  the  case  of  teachers  is  their  influence  upon 
the  lives  of  others. 

Ver.  21.  A  natural  transition  from  false  teach- 
ers to  false  profession  and  self-deception.  —  Not 
every  one.  The  really  pious  profess  Christ,  but 
not  all  who  profess  are  really  pious.  This  an- 
swers a  common  objection  urged  against  public 
profession  from  the  number  of  hypocrites.  — 
Lord,  Lord,  the  repetition  is  emphatic.  This 
word,  probably  already  used  by  the  disciples,  is 
the  germ  of  a  Christian  confession,  centring  in 
the  acknowledgment  of  personal  allegiance  to  the 
Lord  Jesus  Christ.  Such  acknowledgment  in 
word  (or  subscription  to  an  orthodox  creed)  is  not 
enough  for  entrance  into  the  kingdom  of  heaven. 

—  But  he  that  doeth,  etc.  Of  all  who  thus  con- 
fess, only  those  doing  the  will  of  God  shall  enter 
into  the  kingdom  of  heaven.  The  contrast  is  not 
between  hypocritical  professors  and  holy  non- 
professors,  but  between  hypocrites  and  saints,  all 
making  the  same  outward  profession.  —  My 
Father.  The  whole  Gospel  shows  that  this 
means  a  closer  relation  than  that  expressed  by 
the  phrases,  '  your  Father,'  '  our  Father.'  Christ, 
the  only  begotten  Son,  always  addresses  God  as 
'  Father,'  or  '  my  Father.' 

Ver.  22.  Many.  The  number  of  '  false  teach- 
ers '   is   large,   much   more    that    of    hypocrites. 

—  In  that  day.  '  The  great  day  of  the  Lord  ; ' 
whether  it  be  one  day  of  account  for  all,  or  the 
particular  day  for  each.  —  Lord,  Lord.  The  con- 
fession (ver.  21)  now  becomes  a  cry  for  help. — 
Did  we  not  prophecy,  or  preach.  If  those  seem- 
ing to  do  much  in  Christ's  name  are  cast  out, 
much  more  will  others  be.  —  By  thy  name,  i.  e., 
called  by  thy  name,  and  prophesying  by  the  au- 
thority of  thy  name.  —  Cast  out  demons;  the  great- 
est exercise  of  healing  po  ver.  —  Mighty  works. 


The  word  usually  means  '  miracles.'  Judged  by 
external  results  hypocrites  may  appear  successful 
in  spiritual  works  ;  such  may  have  shared  in  the 
miraculous  power  of  the  early  Church.  Their 
self-deception  continues  to  the  very  bar  of  final 
judgment. 

Ver.  23.  And  then,  at  once,  will  I  profess  unto 
them.  They  make  false  professions,  but  '  I  will 
tell  them  the  plain  truth.' — I  never  knew  you. 
They  had  not  fallen  away,  they  had  never  been 
called  by  Christ,  though  called  by  His  name,  and 
calling  on  His  name.  Intimate  knowledge  of 
persons  implies  sympathy  and  similarity.  —  De- 
part from  me  (comp.  chap.  xxv.  41),  ye  that  work 
iniquity.  The  seeming  success  of  a  hypocrite  is 
habitual  and  heightened  iniquity.  Important  for 
self-examinations.  Our  Lord  speaks  of  confess- 
ing Him,  of  works  done  in  His  name.  His  final 
verdict,  all  in  connection  with  doing  the  will  of 
His  Father.     No  mere  man  could  speak  thus. 

Ver.  24.  Therefore.  In  view  of  all  that  pre- 
cedes, especially  the  warnings  just  given,  to  which 
a  further  warning  is  here  added.  —  These  sayings 
of  mine,  coming  from  me,  with  a  hint  as  to  His 
authority.  This  expression  does  not  favor  the 
view  that  this  discourse  is  a  summary  made  by 
the  Evangelist.  —  Doeth  them,  makes  them  his 
habitual  rule  of  action.  The  power  to  do  them 
Christ  gives  us.  How  and  why  is  to  be  learned 
elsewhere.  To  rise  to  the  Mount  of  Beatitudes 
in  our  life,  we  must  go  to  Mount  Calvary  for  our 
life.  —  Shall  be  likened.  This  is  the  better  estab- 
lished reading.  —  A  wise  man,  a  prudent  man.  — 
Who,  '  such  an  one  as.'  — Built  his  house  upon  a 
rock.  The  Greek  has  the  article  with  '  rock  '  and 
'  sand,'  with  a  generalizing  meaning,  ?'.  e.,  rocky 
foundation,  sandy  foundation.  The  English  id- 
iom usually  omits  the  definite  article  in  such  a 
case ;  but  the  E.  V.  is  inconsistent,  omitting  the 
article  here,  and  reading  '  the  sand '  (ver.  26). 
The  practice  was  common,  but  the  form  indi- 
cates a  special  case,  which  may  have  been  known 
to  the  hearers. 

Ver.  25.  A  picture  of  the  sudden  violent 
storms  so  common  in  the  East,  as  indeed  the 
definite  articles  indicate.  No  distinct  meaning 
need  be  assigned  to  rain,  floods,  and  winds,  but 
the  rock  means  Christ.  The  definite  article  points 
to  this,  and  the  figure  is  thus  applied  so  frequently 
in  the  Scriptures.  How  we  can  build  upon  Christ, 
so  that  our  doing  of  His  sayings  rests  upon  union 
with  Him,  is  clearly  made  known  elsewhere. 

Ver.  26.  Doeth  them  not.  Life  is  the  test,  not 
kiunulcdge,  or  profession,  which  may  be  included 
here  under  the  word  '  heareth.'  —  Foolish,  i.e., 
senseless,  singularly  imprudent. — The  sand.  The 
transitory  teachings  and  works  of  man.  For 
moral  results,  science  itself  is  shifting  sand  com- 
pared to  the  Rock,  Christ. 

Ver.  27.  The  description  of  a  storm  is  repeated, 
but  the  result  is  different ;  the  winds  smote  upon 
that  house ;  and  it  fell.  Instead  of  adding,  '  foi 
it  had  been  founded  on  the  sand,'  our  Lord  closes 
the  illustration,  and  at  the  same  time  the  dis- 
course, which  began  with  the  word,  '  blessed,'  by 
saying,  and  great  was  the  fall  of  it.  He  empha- 
sizes the  completeness  of  the  ruin.  Admiration 
of  the  Sermon  on  the  Mount,  without  obedience 
of  its  precepts,  involves  destruction,  inevitable 
and  utter.  In  order  to  do  '  these  sayings,'  we 
must  follow  Christ  further. 

Ver.  28.  And  it  came  to  pass  when,  etc.  A 
summary   of   our   Lord's  sayings   would    not   be 


Chap.  VIII.  I-I7.]     THE    GOSPEL   ACCORDING    TO    MATTHEW.  77 

thus  referred  to.  —  The  multitudes,  as  in  ver.  i.  bodiment  of  the  Truth.  — And  not  as  their  scribes 

They  must  have  heard  Ilim.  —  Were  astonished.  The  scribes  were  expounders  of  the  Old  Testa- 

A  strong  word  ;    '  driven   from   their   customary  ment.     Their  exposition,  too,  was  in  one  sense 

state  of  mind  by  something  new  and  strange.  —  authoritative,  but  they  referred  continually  to  the 

Teaching,  rather'than  'doctrine;'  the  former  in-  authority  of  learned  Rabbins.     Our  Lord  intro- 

cludes  the  manner  as  well  as  the  matter  of  His  in-  duced  His  expositions  thus  :   '  Verily  I  say  unto 

struction,  both  of  which  awakened  astonishment,  you.'     No  Old  Testament  prophet  assumed  such 

Ver.  29.     For  he   taught  them.     This  may  re-  authority,  no  mere  man  has  a  right  to  do  so.    He 

fer  to  His  habitual  mode  of  teaching.  —  As  hav-  who  uttered  this  matchless  discourse  on  morals, 

ing  authority.     '  One  '  is  not  only  unnecessary,  has  personal  authority  to  tell  men  what  is  true, 

but  incorrect.     Christ  is  not  '  one  '  among  others  to  declare  what  is  right,  to  set  up  His  judgment 

'  having  authority,'  but  the  only  one  having  au-  here   and  hereafter  as  the   final   appeal.     None 

thority,  in  this  highest  sense,  as  the  one  coming  but  the  God-Man  could  be  the  teacher  on  the 

directly  from  God,  and  Himself  the  personal  em-  Mount  of  Beatitudes. 


Chapter  VIII.    1-17. 
Miracles  at  Capernauui. 

1  '^  "1  /"HEN  he  was  come  down  ^  from  the  mountain,  great  mul 

2  V  V     titudes  followed  him.     And,  behold,  "there  came  a  leper  «  mark  1. 40 

^  -44  ;     i-.UKE 

and  ''  worshipped  him,  saying,  Lord,  if  thou  wilt,  thou  canst  make  ^  chap"s.'''ix. 

3  me  clean.  And  Jesus  put  forth  ^  his  hand,  and  touched  him,  ^x.'zoljohn 
saying,  I  will  ;  be  thou  clean.^     And  immediately  *  his  leprosy  ^  ^h^^p^   ;^ 

4  was  cleansed.  And  Jesus  saith  unto  him, ''See  thou  tell  no  xvil™- '*"' 
man  ;  but  go  thy  way,  ''shew  thyself  to  the  priest,  and  *  offer  iii.^'2;v.43i 
the  gift  that  Moses  commanded,  ■''for  a  testimony  unto  them.  X^  '  ™'" 

5  And  *' when  Jesus  ^  was  entered  into  Capernaum,  there  came     14. 

6  unto  him  a  centurion,  beseeching  him,  And  saying.  Lord,  my    4, 10, 2i,'22. 

.  f  Chap.  X.  18. 

servant  ^  lieth  at  home  sick  of  the   palsy,  grievously  tormented,  g  luke  vii 

7  And  Jesus  saith  unto  him,  I  will  come  and  heal  him.     The 

8  centurion  answered  and  said.  Lord,  I  am  not  .worthy  that  thou 
shouldst  come  under  my  roof  :  but  ''speak  the  word  only,'^  and  h  Ps. cvii. 20 

•'  .  comp.   ver. 

9  my  servant  shall  be  healed.     For  I  *  am  a  man  under  authority,     16. 
having   soldiers  under  me:^  and  I  say  to  this  man,  Go,  and  he 
goeth  ;  and  to  another,  Come,  and  he  cometh  ;  and  to  my  ser- 

10  vant,^  Do  this,  and  he  doeth  it.     When  Jesus  heard  it,  he  mar- 
velled, and  said  to  them  that  followed,  Verily  I   say  unto  you,  I 

11  have  not  found  'so  great   faith,  no,  not  in  Israel. ^'^     And  I  say  zSeechap.ix 
unto  you,  That  *  many  shall  come  from  the  east  and  west,  and  k  Luke  xiii 

•'  •'  .  .  29;  Eph.  Ill 

shall  sit  down  with  Abraham,  and  Isaac,  and  Jacob,  in  the  king-    &• 

12  dom  of  heaven:  '  But  the  children  ^^  of  the  kingdom  shall  be '' Luke  xiii.  2s 
"*  cast  out  into  outer  ^^  darkness  :  "  there  shall  be  weeping  ^^  and  '"j^'^^P^^y^jH 

1 3  gnashing  ^^  of  teeth.     And  Jesus  said  unto  the  centurion,  Go  "■  {^I'^^f'^^-" 

51. 
^  came  down  ^  p^y^^  \^^  stretched  forth  ^  made  clean 

^  straightway  ^  he  ®  or  boy 

'  only  say  in  a  word        ^  I  also  ^  myself 

1°  the  best  authorities  i-ead  with  no  man  in  Israel  have  I  found  so  great  faith 

^^  sons  ^'^  insert  the 


78  THE   GOSPEL   ACCORDING   TO    MATTHEW.   [Chap.  VIII   1-17. 

thy  way  ;  'and  ^^  as  thou  hast  believed,  so  be  it  done  unto  thee. 
And  his  ^*  servant  was  healed  in  the  selfsame  hour.^^ 

14  °  And  when  Jesus  was  come  into  Peter's   house,  he  saw  ^  his  "  ^^''!'\ukk 

15  wife's  mother  laid,  and  sick  '^^'  of  a  fever.     And  he  touched  her  ;>  7cor7tJ.' ^ 
hand,    and   the  fever  left   her  :  and   she  arose,  and   ministered 

16  unto  them.i'^     When  the  ^^  even  was  come,  they  brought  unto 

him  many  that  were  'possessed  with  devils  :  ^^   and   he  cast  out  <? chap. iv. 24 ; 

-'  '■  ver.  28,  33. 

17  the  spirits  '"  with  his  word,^^  and  healed  all  that  were  sick  :  That  r  comp.  ver 
it  might  be  fulfilled  which  was  spoken  by  Esaias  ^^  the  prophet, 
saying,  *  Himself  took  our  infirmities,  and  bare  our  sicknesses.^^  ^  isa.  uii.  4. 


^2  omit  and 
1''  unto  him 
2^  Isaiah 


"  the 

^^  oi/tit  the 

22  diseases 


15  in  that  hour 
1^  demons 


1®  lying  sick 
-"  with  a  word 


On  our  Lord's  Miracles.  The  Greek  word 
translated  miracle  means  literally 'power  ' ;  the 
idea  of  wondering  underlies  our  word  miracle. 
A  miracle  is  therefore  some  wonderful  display  of 
power  ;  the  special  sense  being  that  of  a  display 
of  '  supernatural '  power.  This  does  not  mean 
contra-natural,  but  simply  the  supervening  of  a 
natural  law  by  the  will  of  a  Personal  God,  inde- 
pendent of,  and  superior  to,  nature.  The  opera- 
tion of  the  human  will  furnishes  an  analogy.  The 
existence  of  a  Personal  God  includes  the  possibil- 
ity of  miracles.  The  analogy  of  the  human  will 
suggests  the  existence  of  a  motive  for  the  exer- 
cise of  miraculous  power,  and  the  existence  of 
such  a  motive  involves  the  necessity  of  miracles. 
This  motive  is  to  be  found  in  God's  purpose  of 
revealing  Himself  as  a  Spirit  superior  to  the 
world,  so  that  lost  men  may  be  brought  back  to 
Him.  The  miracles  of  our  Lord  were  wrought 
to  confirm  and  seal  His  ministry  as  the  Saviour 
of  men  ;  in  each  particular  case,  however,  to  teach 
a  special  lesson  pertaining  to  our  salvation.  The 
great  miracle  is  the  Person  of  Christ,  whom  we 
know,  in  whom  we  trust,  whom  we  love.  All 
other  recorded  miracles  are  not  only  possible,  but 
in  a  certain  sense  necessary,  if  that  Divine  Human 
Person  existed.  God  may  exert  his  miraculous 
power  according  to  a  higher  law,  so  that  the  su- 
pernatural is,  in  its  sphere,  natural  ;  but  this  law 
and  the  means  used  are  alike  unknown  to  us. 
Yet  the  Person  of  Christ,  the  greatest  of  myste- 
ries, is  the  key  to  the  moral  law  of  the  exercise 
of  supernatural  power.  The  alternative  is  now 
more  clearly  than  ever,  the  living  personal  Re- 
deemer sealing  His  mission  by  displays  of  mirac- 
ulous power,  or  blank  Naturalism,  which,  in  de- 
nying Christ's  miracles,  soon  denies  God  and 
what  of  hope  is  left  to  man.  As  the  Sermon  on 
the  Mount  is  a  blow  at  Pharisaism,  these  chap- 
ters oppose  Sadducism. 

Connection.  The  '  solemn  procession  of  mir- 
acles '  found  in  chaps,  viii.  and  ix.  confirms  the 
*  authority '  discovered  in  the  Sermon  on  the 
Mount.  Matthew's  order  is  not  chronological, 
but  as  usual  topical.  The  lesson  of  the  miracle 
governs  its  position  in  the  narrative. 

Chronology.  According  to  Mark  and  Luke 
the  healing  of  Peter's  wife's  mother  and  of  many 
others  on  the  evening  of  the  same  day  took  place 
first ;  then  after  an  interval  the  healing  of  the 
leper  ;  while  the  cure  of  the  centurion's  servant, 


according  to  the  more  detailed  account  of  Luke, 
occurred  much  later.  The  reason  for  the  order 
followed  in  this  chapter  is  obvious  :  Matthew 
places  in  prominent  position  and  together  the  two 
miracles  performed  on  persons  deemed  unclean 
according  to  the  Mosaic  law. 

Ver.  I.  When  he  came  down.  Comp.  Mark 
i.  40-45  ;  Luke  v.  12-15.  Notwithstanding  the 
apparently  definite  statement  of  Matthew  as  to 
time  and  place,  the  chronological  order  of  Mark 
and  Luke  is  more  correct.  —  Great  multitudes, 
literally,  '  many  crowds,'  companies  from  differ- 
ent regions. 

Note  on  Leprosy.  This  is  a  horrible  disease 
of  the  skin,  prevalent  in  the  Eastern  countries, 
and  especially  among  the  ancient  Hebrews.  It 
probably  exists  in  some  forms  still,  defying  cure  ; 
but  must  have  been  yet  more  terrific  in  ancient 
times.  Various  forms  of  the  disease  are  men- 
tioned in  early  writers,  but  the  '  white  leprosy  ' 
was  that  peculiar  to  the  Hebrews.  (See  Lev. 
xiii.)  '  When  the  disease  is  decided  in  its  char- 
acter, it  is  either  rapidly  cured,  or  else  spreads 
inward.  In  the  former  case  there  is  a  violent 
eruption,  so  that  the  patient  is  white  from  head 
to  foot  (Lev.  xiii.  12  ;  2  Kings  v.  27)  ;  in  the  lat- 
ter case,  the  disease  progresses  slowly,  and  the 
symptoms  are  equally  distressing  and  fatal,  end- 
ing in  consumption,  dropsy,  suffocation,  and 
death.'  By  the  law  of  Moses  the  leper  was  de- 
clared unclean  and  excluded  from  intercourse 
with  all  other  persons.  '  He  had  to  wear  the 
prescribed  mourning  garment  (Lev.  xiii.  45),  but 
was  permitted  to  associate  with  other  lepers. 
Their  abodes  were  commonly  outside  the  city 
walls  (Lev.  xiii.  46  ;  Num.  v.  2)  ;  but  they  were 
allowed  to  go  about  freely,  provided  they  avoided 
contact  with  other  persons  ;  nor  were  they  even 
excluded  from  the  services  of  the  synagogue 
(Lightfoot,  862).  In  this  respect  we  note  a  great 
difference  between  the  synagogue  and  the  temple. 
On  recovering  from  leprosy,  several  lustrations 
had  to  be  performed  (Lev.  xiv.).  The  main  points 
in  the  prescribed  rite  were,  to  appear  before  the 
priest,  and  to  offer  a  sacrifice  ;  the  latter  being 
preceded  by  religious  lustrations,  and  introduced 
by  a  symbolical  ceremony,  in  which  the  two  tur- 
tles or  pigeons  bore  a  striking  analogy  to  the 
scape-goat  and  the  other  goat  offered  in  sacrifice 
on  the  day  of  atonement.  Lev.  xvi.'  (Lange, 
Matthew.)     Since  the  disease  was  not  contagiouS; 


Chap.  VIII.  i-i;.     [THE    GOSPEL   ACCORDING   TO    MATTHEW. 


79 


although  infectious  and  hereditary,  the  reason  for 
those  regulations  is  to  be  found,  not  in  sanitary 
wisdom,  but  in  the  fact  that  such  a  disease  repre- 
sented most  plainly  to  the  eye  and  powerfully  to 
the  mind,  the  fearful  defilement  of  sin.  '  The 
leper  was  the  type  of  one  dead  in  sin  :  the  same 
emblems  are  used  in  his  misery  as  those  of 
mourning  for  the  dead  :  the  same  means  of 
cleansing  as  for  uncleanness  through  connection 
with  death,  and  which  were  never  used  except  on 
these  two  occasions.'  (Alford.)  See  Numb.  xii. 
12.  Matthew  mentions  this  miracle  first,  proba- 
bly because  such  a  miracle  showed  power  over  an 
extraordinary  disease,  showed  special  mercy  and 
condescension,  and  betokened  our  Lord's  power 
to  save  from  sin. 

Ver.  2.  There  came  a  leper.  (See  above.)  The 
coming  of  the  leper  is  expressly  mentioned  in  all 
the  accounts.  Luke  is  indefinite  as  to  locality 
('  one  of  the  cities '),  which  indicates  a  place  less 
prominent  in  the  gospel  history  than  Capernaum. 
—  Worshipped  him.  He  performed  an  act  of 
homage,  which  was  not  necessarily  religious  wor- 
ship. Even  such  approach  was  forbidden  in  the 
case  of  aWeper.  —  Lord.  This  was  an  expression 
of  faith  in  Jesus  as  the  Messiah,  even  though  it 
might  not  then  imply  all  we  understand  by  it. 
The  beautiful  declaration  :  If  thou  wilt,  thou 
canst  make  me  clean,  indicates  strong  faith  in 
Christ's  power;  Wis  zuillingness  to  heal  leprosy 
had  not  yet  been  manifested.  One  defiled  by  sin 
can  now  say  :  '  Thou  wilt,  thou  canst  make  me 
clean.' 

Ver.  3.  And  he  (the  best  authorities  omit  '  Je- 
sus ')  stretched  forth  his  hand  and  touched  him. 
Such  touch  was  forbidden.  Despite  the  conse- 
quent healing,  it  may  have  been  regarded  by  the 
Pharisees  as  rendering  Jesus  unclean.  —  I  will ; 
be  thou  made  clean,  indirect  correspondence  with 
the  leper's  expression  of  faith. — And  straightway 
his  leprosy  was  cleansed.  The  touch  of  a  leper 
defiled,  carried  contagion,  but  the  touch  of  our 
Lord  overcame  the  defilement  and  contagion,  re- 
moving the  disease.  Our  Lord's  act  in  this  case, 
as  in  most  of  His  miracles,  stands  in  a  certain 
outward  relation  to  the  effect  produced.  The  ob- 
vious lesson  is  :  Go  to  Christ  in  faith  for  healing 
from  spiritual  leprosy. 

Ver.  4.  See  thou  tell  no  man,  i.  e.,  do  not  stop 
to  blaze  it  abroad,  but  go  thy  way,  go  directly 
and  show  thyself  to  the  priest.  The  telling  was 
forbidden  until  this  duty  was  fulfilled.  It  is  said 
that  the  first  inspection  was  performed  by  the 
priest  of  the  district,  then  a  second  one  after 
seven  days,  then  after  purification  a  visit  was 
made  to  the  temple,  where  it  was  the  duty  of  the 
leper  to  offer  the  gift  which  Moses  commanded. 
(See  Lev.  xiv.  30,  31.)  Our  Lord  adds  :  for  a  tes- 
timony to  them,  i.  e.,  a  testimony  to  the  people 
that  the  cleansing  had  taken  place.  —  Reasons  for 
the  command  to  be  silent  :  Our  Lord  had  in  view 
the  welfare  of  the  person  healed ;  He  did  not  wish 
to  hinder  the  duty  Moses  had  commanded,  nor 
to  prejudice  the  priests  who  would ,  inspect  the 
man  ;  He  thus  sought  to  prevent  a  concourse  of 
the  people,  and  the  enmity  of  the  rulers.  The 
command  also  implies  a  caution  against  making 
too  much  of  the  external  miraculous  acts  of  our 
Lord  ;  a  kind  of  materialism,  no  less  than  the 
denial  of  the  possibility  of  such  miracles. 

Vers.  5-13.  The  Healing  of  the  Centu- 
rion's Servant.  Compare  the  fuller  account  in 
Luke  vii.  i-io.     This  miracle  must  not  be  con- 


founded with  the  healing  of  the  nobleman's  son 
(John  iv.  47-53)  in  the  same  city.  The  two  cases 
have  striking  points  of  difference.  —  And  when  he 
had  entered  into  Capernaum.  This  does  not  nec- 
essarily determine  the  time.  Matthew  places  this 
miracle  next  to  the  healing  of  the  leper,  probably 
with  the  purpose  of  showing  how  our  Lord  healed 
those  judged  unclean  by  the  Mosaic  law.  —  There 
came  unto  him  a  centurion.  A  captain  of  one  hun- 
dred soldiers,  probably  in  the  service  of  Herod 
Antipas,  possibly  in  the  regular  Roman  army.  A 
heathen  by  birth,  perhaps  a  proselyte  of  the  gate. 
This  class,  however,  is  generally  specified  by 
some  such  word  as  'devout.'  The  fuller  account 
of  Luke  tells  us  that  he  had  built  a  synagogue, 
and  that  he  did  not  himself  go  to  Jesus,  but  sent 
first  '  the  elders  of  the  Jews,'  and  then  'friends.' 

—  Beseeching  him,  through  the  elders  of  the 
Jews  (Luke  vii.  4). 

Ver.  6.  Lord.  This  word,  used  by  the  elders, 
probably  means  more  than  a  title  of  respect  and 
less  than  an  acknowledgment  of  Messiahship.  — 
My  servant,  lit.  'boy,'  as  in  many  languages. 
His  personal  house  servant  ('  held  in  honor  by 
him,'  Luke),  as  distinguished  from  the  soldiers 
who  served  under  him.  — Lieth  at  home,  lit.  '  has 
been  thrown  down,'  or  '  prostrated  at  my  house.' 
Exceedingly  appropriate  in  describing  the  effect 
of  the  disease.  —  Sick  of  the  palsy,  grievously  tor- 
mented. Luke  says  :  '  ready  to  die.'  Paralysis 
or  '  palsy '  was  a  common  disease  in  those  days 
(comp.  iv.  24).  Alford  :  '  The  disease  in  the  text 
may  have  been  an  attack  of  tetanus,  which  the 
ancient  physicians  included  under  paralysis,  and 
which  is  more  common  in  hot  countries  than  with 
us.  It  can  hardly  have  been  apoplexy,  which 
usually  deprives  of  sensation.' 

Ver.  7.  And  Jesus  saith  unto  him,  to  those 
whom  he  sent  (Luke  vii.  6)  :  I  will  come  and 
heal  him.  According  to  Luke,  our  Lord  went, 
expressing  in  act  the  willingness  here  expressed 
in  word,  and  on  the  way  the  occurrences  men- 
tioned in  the  next  verses  took  place. 

Ver.  8.  The  centurion  answered,  through 
friends  (Luke  vii.  6). — Lord,  I  am  not  worthy, 
etc.  This.humility  sprang  out  of  his  conscious- 
ness that  he  was  a  heathen,  as  well  as  his  esteem 
of  our  Lord.  —  But  only  say  in  a  word.  This 
means  one  word  of  command,  as  verse  9  shows. 

—  And  my  servant  shall  be  healed.  '  Humility 
and  faith  always  go  hand  in  hand.' 

Ver.  9.  For  I  also  am  a  man  under  authority. 
'  Also  '  as  in  Luke  vii.  8.  The  meaning  is  :  I  am 
in  service,  knowing  how  to  obey  and  also  how  to 
command  :  having  soldiers  under  myself ;  hence 
if  I  who  am  after  all  a  subordinate  can  command, 
much  more  one  who  is  '  in  authority '  over  dis- 
ease. The  last  thought  is  required  by  the  com- 
mendation bestowed  on  his  faith.  —  And  I  say, 
etc.  I  am  in  the  habit  of  commanding  with  a 
word,  and  am  obeyed.  The  first  two  commands 
are  represented  as  addressed  to  soldiers ;  the 
last  to  the  household  servant,  who  works  with- 
out his  personal  superintendence.  Explicit  com- 
mand, implicit  obedience.  '  What  gives  such 
charm  to  the  illustration  is,  that  the  ceaiturion 
ever  again  recurs  to  his  poor  faithful  servant. 
Some  familiar  servant  of  the  Lord  Jesus,  he 
thinks,  would  suffice  to  restore  his  poor  slave.' 
(Lange.)  He  may  have  thought  of  spirits  doing 
the  work  of  healing.  The  servant  seems  to  have 
been  his  only  one. 

Ver.  10.    He  marvelled.     Not  to  be  explained 


8o 


THE  GOSPEL  ACCORDING   TO   MATTHEW.     [Chap.  VIII.  1-17 


away.  Our  Lord  could  marvel  ;  a  mystery  of 
His  humanity.  — To  them  that  followed.  A  multi- 
tude was  probably  near,  all  Jews. — "With  no  man 
in  Israel  have  I  found  so  great  faith.  This  is  the 
"icnse  of  the  correct  reading,  which  however 
places  last,  for  emphasis,  the  phrase,  'in  Israel.' 
There  greater  faith  might  have  been  looked  for, 
but  a  Gentile  was  the  first  to  acknowledge  Christ's 
power  to  heal  at  a  distance. 

Ver.  II.  Luke  omits  the  further  application 
contained  in  this  and  the  following  verse,  record- 
ing them,  however,  when  repeated  on  a  different 
occasion  (Luke  xiii.  28,  29).  —  That  many  shall 
come  from  the  east  and  west.  A  prophecy  that 
the  Gentiles,  even  the  most  remote,  shall  enter 
the  kingdom  of  heaven.  —  And  shall  sit  down 
(i.  e.,  '  recline  at  table ')  with  Abraham,  etc.  The 
jews  represented  the  delights  of  the  Messiah's 
kingdom  as  a  feast  with  the  patriarchs  ;  but  the 
reference  here  is  rather  to  intimate  domestic  in- 
tercourse. The  patriarchs  are  properly  men- 
tioned, since  with  these  the  separating  of  the 
people  of  God  began. 

Ver.  12.  But  the  sons  of  the  kingdom.  The 
Jews,  who,  by  hereditary  right  and  according  to 
the  ordinary  law  of  gracious  influences,  might  be 
expected  to  enter,  shall  be  cast  out,  expelled  from 
the  feast  or  home  of  their  patriarchal  ancestors, 
into  the  outer  darkness.  The  figure  is  that  of 
darkness  outside  the  house  of  feasting  or  the 
house  of  comfort.  —  There  shall  be  the  weeping 
and  the  gnashing  of  teeth,  the  sorrow  and  the 
rage  consequent  upon  such  expulsion.  Also  a 
hint  at  the  wretchedness  of  a  future  state  of  pun- 
ishment. The  figures  are  fearful :  black  night, 
grief  and  rage. 

Ver.  13.  As  thou  hast  believed,  etc.  The 
faith  of  the  master  resulted  in  the  healing  of  the 
servant.  —  In  that  hour,  at  once,  at  the  moment. 
The  same  kind  of  faith  was  exercised  by  the 
Syro-Phenician  woman  ;  also  a  heathen  (Matt. 
XV.  21-28).  The  three  believing  centurions  of 
the  N.  T.  :  this  one,  the  one  by  the  cross,  and 
Cornelius. 

Ver.  14.  And  when  Jesus  was  come  into  Pe- 
ter's house.  At  Capernaum  (comp.  Mark  i.  21, 
29  ;  Luke  iv.  31,  38).  Bethsaida,  however,  is 
called  (John  i.  45)  '  the  city  of  Andrew  and  Pe- 
ter.' When  or  why  they  removed  is  unknown. 
This  miracle,  together  with  others  in  'his  own 
city'  (chap.  ix.  i),  occurred  quite  early  in  His 
ministry.  —  His  wife's  mother.  Peter  was  there- 
fore married.  Jerome  and  modern  Romanist  ex- 
positors iiifer  that  the  wife  was  dead  from  the 
fact  that  the  mother  when  healed  '  ministered 
unto  them  ; '  but  were  that  the  case  Peter  must 
have  married  again   (comp.  i    Cor.  ix.  5).     '  Le- 


gend says  that  her  name  was  Perpetua  or  Con- 
cordia.'—  Lying,  prostrate,  confined  to  bed  with 
fever. 
Ver.  15.     And  he  touched  her  hand.     Our  Lord 

could  heal  by  a  word  at  a  distance,  in  the  re- 
sponse to  faith,  but  He  generally  made  some  out- 
ward sign  of  His  willingness  and  will  to  cure  ;  the 
sign  corresponding  to  the  cure  and  proving  that 
His  will  healed.  —  The  healing  was  instantaneous 
and  perfect,  she  arose  and  ministered  unto  him 
(the  singular  is  sustained  by  the  best  authorities), 
thus  showing  her  perfect  restoration.  The  faith 
of  her  family  had  called  for  the  miracle,  but  she 
shows  her  own  faith  and  her  gratitude  by  '  serv- 
ing '  the  Lord,  and  that  too  in  the  natural  and 
womanly  way  of  household  duty. 

Ver.  16  tells  us  of  a  general  gathering  of  the 
possessed  and  sick  in  Capernaum.  Mark  (i.  32) 
says,  '  All  the  city  was  gathered  together  at  the 
door.'  Luke  (iv.  41)  tells  how  the  demons  recog- 
nized Him.  For  these  numerous  miracles  of 
healing  there  was  a  sufficient  motive.  —  Even. 
Either  because  the  most  convenient  time,  or  the 
best  time  for  the  sick  to  be  taken  out,  or  it  may 
have  been  the  Sabbath  (comp.  Mark  i.  21).  Our 
Lord  was  ready  to  heal  on  the  Sabbath,  but  the 
people  may  have  waited  until  sundown,  when 
the  Jewish  Sabbath  ended.  He  healed  them  all, 
both  those  possessed  with  demons  and  the  sick ; 
two  classes  carefully  distinguished  from  each 
other  in  the  Gospels. 

Ver.  17.  Peculiar  to  Matthew,  and  in  accord- 
ance with  the  purpose  of  his  Gospel.  —  Isaiah  the 
prophet.  In  the  beautiful  Messianic  prediction, 
chap.  liii.  The  Evangelist  does  not  quote  from 
the  common  Greek  version,  but  makes  a  more 
exact  translation,  varying  from  the  original  only 
in  the  substitution  of  diseases  for  '  sorrows,' 
in  the  last  clause.  This  is  allowable  from  the  par- 
allelism of  ideas  common  to  Hebrew  poetry. 
The  prophecy  refers  to  bearing  and  expiating 
our  sins,  but  is  here  applied  to  the  healing  of 
bodily  diseases.  His  healing  was  also  a  suffer- 
ing with  and  for  us.  These  miracles  were  types 
of  His  great  work  of  bearing  the  sins  of  the 
world,  being  directed  against  the  effects  of  sin ; 
they  were  signs  and  pledges  of  His  spiritual 
power.  His  contact  with  all  this  suffering  was 
an  important  part  of  the  work  of  One  who  for  us 
became  '  a  man  of  sorrows  and  acquainted  with 
grief.'  Matthew's  application  of  the  prophecy, 
especially  at  the  close  of  such  a  group  of  mira- 
cles, is  highly  suggestive  in  regard  to  the  vicari- 
ous work  of  our  Lord.  The  work  of  healing  is 
an  integral  part  of  our  Lord's  redeeming  work. 
The  medical  profession  can  find  its  highest  in- 
centive and  truest  glory  in  this  fact. 


Chaps.  VIII.   18-IX.  i.]         THE   GOSPEL  ACCORDING   TO   MATTHEW.       81 


Chapters  VIII.  18-IX.  i. 

Jesus  departs  for  Gadara ;  Answers  to  those  who  wotdd  follow  Him;  He 
stills  the  Tempest ;  the  Demoniacs  healed,  and  the  Herd  of  Swine  de- 
stroyed ;   Gadara  rejects  Him  and  He  returns  to  Capernaum. 

18  "\ T  OW  when  Jesus  saw  great ^  multitudes  about  him,  "he ''^^^^'^■js. 

19  gave  commandment  to  depart  unto  the  other  side.     And    "• 

*  a  certain  scribe  came,^  and  said  unto  him,  Master,  I  will  follow  '^LuKEix.s?- 

60. 

20  thee  whithersoever  thou  goest.  And  Jesus  saith  unto  him,  The 
foxes  have  holes,  and  the  birds  of  the  air^  have  nests  ^  ;  but  the 

21  Son  of  man  hath  not  where  to  lay  ^w  head.     '' And  another  of  ^ '  Kings  xix 

20. 

his  ^  disciples  said  unto  him,  Lord,  suffer  me  first  to  go  ^  and 

22  bury  my  father.  But  Jesus  said  ''  unto  him,  Follow  me;  and  let 
the  dead  bury  their  dead.^ 

23  ^  And  when  he  was  xsntered  into  a  ship,^  his  disciples  followed  <^MARKhr.36 

24  him.     And,  behold,  there  arose  a  great  tempest  in  the  sea,  in-    '^'"-  "'^5- 
somuch   that  the  ship  ^  was  covered  with  the  waves  :  but  he 

25  was  asleep.     And  his  disciples  ^*^  came  to  him,  and  awoke  him, 

26  saying.  Lord,  save  us  :  ^^  we  perish.     And  he  saith  unto  them. 

Why  are  ye  fearful,  *  O  ye  of  little  faith }     Then  he  arose,  and  ^  s^^  chap. 
■''rebuked   the  winds  and  the  sea  ;  and  there  was  a  great  calm.  /ps. civ. 7. 

27  But  the  men  marvelled,  saying.  What  manner  of  man  is  this, 
that  even  the  winds  and  the  sea  obey  him  ! 

28  ^  And  when  he  was  come  to  the  other  side  ftito  the  country  ^  mark  v.  i- 
01  the  brergesenes,^-'  there  met  him  "  two  possessed  with  dev-    viii.  26-37. 

.  ^  /j  Comp.  Mark 

ils,^*^  commg^*  out  of  the  tombs,  exceeding  fierce,  so  that  no    ^:.}'^  Luke 

29  man  might  ^^  pass  by  that  way.  And,  behold,  they  cried  out, 
saying,  *  What  have  we  to  do  with  thee,  Jesus,^^  thou  Son  of  i  2  sam.  xvi 

/^      T  1  1  1  •  r  '°'  Marki 

Grod  .''  art  thou  come  hither  to  torment  us  before  the  time.''"    24; Lukeiv 

30  And  1^  therew  was  a  good  way  off  from  them  a  herd  of  many 

31  swine  feeding.  So  the  devils  ^^  besought  him,  saying.  If  thou 
cast  us  out,  suffer  us  to  go  away  ^^  into  the  herd  of  swine. 

32  And  he  said  unto  them.  Go.  And  when  they  were  come  out, 
they  went  into  the  herd  of  swine  :20  and,  behold,  the  whole  herd 
of  swine  ran  violently  down  a  steep  place  into  the  sea,^^  and  ^^ 

33  perished  in  the  waters.     And  they  that  kept  ^3  them  fled,  and 

^  some  authorities  omit  great  ^  one  who  was  a  scribe  came 

3  heaven  *  or  lodging  places  &  the  ^  go  away 

"  saith  8  leave  the  dead  to  bury  their  own  dead  ^  boat 

^°  they  "  omit  us  12  Gadarenes  ^^  demons 

1*  coming  forth  ^^  could  ^^  omit  Jesus 

1'^  before  the  time  to  torment  us  ^^  Now  18  send  us 

2°  And  they  came  out  and  went  away  into  the  swine. 

"  the  whole  herd  rushed  down  the  steep  into  the  lake.      ^"^  insert  they    '^^  fed 

VOL.    I.  6 


82       THE   GOSPEL  ACCORDING   TO   MATTHEW.         [Chaps.  VIH.  18-IX.  i. 

went  their  ways  ^*  into  the  city,  and  told  every  thing,  and  what 
34  was  befallen  to  the  possessed  of  the  devils.-^^     And,  behold,  the 

whole  city  came  out  to  meet  Jesus  :  and  when  they  saw  him,  ^^j^^^  ^^^^^ 

*  they  besought  /nm  that  he  would  depart  out  of  their  coasts.^^    g^'  Luke  v. 
IX.  I  'And  he  entered  into  a  ship,^  and  passed  over,  and  came '^^u^'^e^viu.' 

into  ""  his  own  city.  «.'*°dhap.  iv. 

13 ;  Comp. 
2*  omz^  their  ways  25  from  their  borders  Mark  ii.  i. 


Chronology.  Matthew  inserts  this  group  of 
events  here  ;  Mark  and  Luke  at  a  later  point. 
We  accept  the  chronology  of  Mark,  who  expli- 
citly says  that  Jesus  crossed  the  sea  on  the  even- 
ing of  the  day  the  parable  of  the  sower  was 
delivered.  The  events  of  this  day  are  recorded 
more  fully  than  those  of  any  other  during  the 
ministry  in  Galilee.  The  order  in  Matthew  is 
probably  owing  to  his  desire  to  group  together 
important  miracles.  The  incidents  mentioned  in 
vers.  19-22,  which  are  placed  very  much  later  by 
Luke  (the  only  other  Evangelist  who  records 
them),  probably  occurred  just  before  our  Lord 
crossed  the  lake.  There  is  a  reason  why  Luke 
should  vary  from  the  order  of  time,  but  Matthew 
would  hardly  insert  them  here,  unless  the  chron- 
ological order  called  for  it.  There  is,  however, 
an  appropriateness  in  their  position  so  near  ver. 
17  (see  ver.  20,  and  the  opening  section  of  chap, 
be.).  These  variations  of  order  show  the  inde- 
pendence of  the  Evangelist. 

Contents.  After  a  day  of  conflict  and  toil, 
our  Lord  seeks  repose  in  the  evening  on  the 
lake  (ver.  18) ;  He  is  detained  by  doubting  disci- 
ples (vers.  19-22)  ;  sleeps  calmly  during  the 
storm  (ver.  23,  24),  but  is  awakened  by  fearful 
disciples  (ver.  25)  ;  He  calms  the  elements  (ver. 
26),  and  '  little  faith '  changes  to  great  wonder 
(ver.  27).  Reaching  the  other  side,  His  conflict 
with  sin  and  Satan  is  renewed^  the  fiercest  de- 
moniacs, possessed  with  the  most  numerous  com- 
pany of  demons,  meet  Him  (vers.  28,  29) ;  per- 
mitted to  enter  a  herd  of  swine,  the  demons  de- 
stroy these  (vers.  30-32),  which  occasions  a  con- 
course from  the  city  to  ask  Him  to  leave  them 
(vers.  33,  34)  ;  He  departs  (chap.  ix.  i),  probably 
never  to  return.  The  whole  section  is  a  vivid 
sketch  of  the  various  forms  of  weakness  and  op- 
position our  Lord  always  encounters.  The  cen- 
tral event  (the  stilling  of  the  tempest)  is  the 
most  significant  one. 

Ver.  18.  Now  when  Jesus  saw  great  multi- 
tudes. Some  very  ancient  authorities  omit 
'  great,'  but  it  is  better  to  retain  it.  The  '  multi- 
tudes '  had  listened  to  the  discourse  in  parables 
(chap.  xiii.).  —  He  gave  commandment  to  depart. 
To  avoid  the  crowd,  who  may  have  been  in  an 
excited  condition,  and  to  find  repose  after  a  day 
of  conflict  and  labor  (comp.  chaps,  xii.,  xiii.) ; 
since  this  took  place  in  the  evening  (Mark  iv. 
35). — To  the  other  side,  of  the  lake. 

Ver.  19.  And  one  who  was  a  scribe.  '  One '  is 
emphatic  ;  either  one  disciple  (ver.  21)  who  was 
a  scribe,  or  '  one  scribe,'  suggesting  that  it  was 
'are  for  one  of  that  class  to  be  among  his  follow- 
ers. It  is  an  ingenious  hypothesis  of  Lange,  that 
these  persons  all  became  Apostles,  being  specially 
called  at  this  time.  But  it  is  probable  that  the 
Twelve  had  been  chosen  before  this  occurrence. 
He  thinks  Judas  and  Thomas  are  the  persons 


here  spoken  of,  while  the  third  (mentioned  by 
Luke  only)  is  Matthew. — Master, /.  ^.,  teacher, 
an  important  confession  on  the  part  of  a  scribe. 

—  I  will  follow  thee,  etc.  Probably  suggested  by 
the  fact  that  our  Lord  was  about  to  '  depart.' 
But  the  proposal  is  to  follow  Jesus  as  a  teacher 
and  to  faithfully  adhere  to  Him. 

Ver.  20.  And  Jesus  saith  unto  him.  The  an- 
swer alone  reveals  an  improper  motive  in  the  pro- 
posal.—  Foxes  have  holes,  etc.,  caves,  dens. — 
Birds  of  the  heaven  have  nests,  more  literally, 
'  lodging  places.'  The  two  represent  the  lower 
order  of  animals.  —  The  Son  of  Man.  A  term 
applied  to  no  one  else,  and  often  applied  by  our 
Lord  to  himself ;  used  in  Dan.  vii.  13,  in  refer- 
ence to  the  Messiah  seen  in  a  vision.  The  prom- 
inent idea  is  that  of  the  second  Adam,  but  it  also 
implies  that  Jesus  was  the  Messiah.  The  thought 
here  is  of  His  real  humanity,  His  capability  of 
suffering  and  privation,  in  opposition  to  the  car- 
nal expectation  of  the  Jews,  shared  no  doubt  by 
this  scribe.  The  prophecy  of  Isaiah  (ver.  17) 
seems  to  have  led  Matthew  to  introduce  this  sim- 
ilar thought  in  the  midst  of  a  series  of  miracles. 

—  Hath  not  where  to  lay  his  head.  He  did  not 
own  a  dwelling,  as  even  the  foxes  and  birds  do ; 
but  we  have  no  reason  to  believe  that  He  ever 
suffered  from  want  of  a  lodging.  Immediately 
after  we  are  told  how  He  slept  in  the  cabinless 
boat  on  the  lake.  Overdrawn  portrayals  of  our 
Lord's  poverty  are  always  out  of  place,  yet  He 
who  as  '  Son  of  man '  was  '  the  crown  of  crea- 
tion,' did  not  possess  what  the  humbler  animals 
claim,  a  home. 

Ver.  21.  And  another  of  the  disciples.  Cer- 
tainly one  who  had  already  attended  our  Lord's 
teachings.  The  conversation,  according  to  Luke 
(ix.  59),  began  with  the  formal  request  of  our 
Lord  :  '  Follow  me.'  This  verse  sounds  like  a 
response  to  such  a  command.  Tradition  says  it 
was  Philip  ;  but  our  Lord  had  said,  '  Follow  me  ' 
to  him  first  of  all  Apostles  (John  i.  43).  As  wav- 
ering is  implied,  it  may  have  been  Thomas 
(Lange).  — Suffer  me  first  to  go  away  and  bury 
my  father.  The  father  was  already  dead,  and 
the  disciple  wanted  to  go  home  and  attend  to  all 
the  funeral  ceremonies,  intending  to  return  and 
follow  Christ. 

Ver.  22.  Leave  the  dead  to  bury  their  own 
dead.  'This  is  a  hard  saying,  and  who  can  bear 
it.'  The  common  interpretation  is  :  Let  the 
(spiritually)  dead  attend  to  burying  the  (natural- 
ly) dead.  Such  a  double  meaning  is  common 
in  brief -pointed  remarks.  '  The  goal  and  end  of 
those  who  are  spiritually  dead — their  last  and 
highest  aim  here  is  to  bury  one  another.'  —  If 
'  dead '  be  taken  literally  in  both  cases  we  have 
the  meaning  :  Let  the  dead  bury  themselves,  /.  c, 
better  let  them  be  unburied  than  that  Christ's 
disciples  be  drawn  away  from  their  obedience. 


Chaps.  VIII.  18-IX.  i.]       THE   GOSPEL  ACCORDING   TO   MATTHEW. 


Chn-sostbm  savs  :  '  Jesus  forbade  him  to  go,  in 
order  to  show 'that  nothing,  not  even  the  most 
important  work  of  natural  dut}-  and  affection,  is 
so  momentous,  as  care  for  the  kingdom  of  heav- 
en ;  and  that  nothing,  however  urgent,  should 
cause  us  to  be  guilts-  of  a  moment's  delay  m  pro- 
viding first  for  that.' 


'  Lateen  Sail  Snip.' 

Ver.  23.  A  boat.  The  best  authorities  omit 
the  definite  article.  It  was,  however,  the  boat 
from  which  he  had  been  teaching  (Mark  iv.  36). 
—  His  disciples,  probably  the  Twelve,  though  oth- 
ers followed  in  other  boats  (Mark  iv.  36). 

Ver.  24.  A  great  tempest  in  the  sea.  The 
'  storm  of  wind  '  is  mentioned  by  Mark  and  Luke. 
The  word  '  tempest '  properly  refers  to  the  effect 
of  the  wind,  being  used  also  of  an  earthquake. 
This  lake,  like  most  inland  seas,  is  subject  to  sud- 
den and  violent  storms.  —  So  that  the  boat  was 
covered,  lit.,  '  was  becoming  covered '  with  the 
waves.  '  Shipping  seas '  in  a  boat  without  a  deck 
would  result,  as  Slark  narrates,  in  the  boat's  be- 
coming full,  and  of  course  in  the  '  jeopardy,'  of 
which  Luke  (viii.  23)  speaks.  —  But  he  was  asleep 
or 'sleeping,'  hing  on  the  boat  cushion  in  the 
stem  (Mark).  He  who  had  not  where  to  lay  His 
head,  could  still  sleep  in  the  storm.  Needing 
sleep,  He  slept ;  the  result  was  a  more  striking 
exhibition  of  His  power.  (On  the  events  of  that 
busy  day,  see  Mark  iv.  35.) 

Ver.  25.  Save,  we  perish,  or,  '  are  perishing.' 
Discoimected  language  of  anxiet}-  or  terror,  as  in 
the  parallels  (Mark  iv.  33  ;  Luke  viiL  24). 

Ver.  26.  Why  are  ye  fearful.  '  Afraid '  would 
be  too  weak,  and  '  cowardly '  too  strong.  —  Of 
little  faith.  Fear  while  the  Sa^■^our  was  with 
them,  evidence  of  '  little  faith  ; '  the  cr}'  to  Him 
evidence  they  were  not  faithless.  He  rewards  the 
faith  they  had,  but  rebukes  them,  because  of  their 
'  little  faith.'  —  He  rebuked  the  winds  and  the  sea, 
saying,  '  Peace,  be  still '  (Mark  iv.  39).  —  Mat- 
thew places  the  rebuke  of  the  disciples  first ; 
Mark  and  Luke  that  of  the  elements. — A  great 
calm,  a  perfect  stillness. 

Ver.  27.  The  men  marvelled.  Probably  all 
who  were  in  the  boat.  The  parallel  passages 
oblige  us  to  include  the  disciples  as  well  as  the 
boat's  crew.  The  former  ('  of  little  faith  ')  also 
wondered.  —  What  manner  of  man  is  this.  An 
expression  of  astonishment.  It  neither  means, 
What  country  does  he  come  from  ;  nor.  Is  he 


83 


more  than  man  ?  The  latter  idea  is  suggested  to 
those  now  reading  the  passage.  —  Even  the  wind 
and  the  sea,  or,  'the  winds  and  the  sea  too.'  The 
latter  sense  suggests  that  His  power  over  other 
things  had  been  witnessed  ;  the  former  intimates 
that  this  was  the  highest  display  of  power.  Such 
a  miracle,  wrought  before  those  to  whom  the  ter- 
rors of  the  lake  were  the  highest  natural  dan- 
ger, was  best  adapted  to  convince  them  of  His 
power  to  save  the  soul.  By  it  He  also  taught  a 
lesson  of  faith  and  warned  against  unbelief,  as 
well  as  attested  to  the  mere  lookers-on  His  Divine 
power.  All  His  miracles  are  displays  not  only 
of  power,  but  of  love  to  lost  men.  Afford  :  '  The 
s}-mb(^ic  application  of  this  occurrence  is  too 
striking  to  have  escaped  general  notice.  The 
Sa^'iour,  with  the  company  of  His  disciples  in  the 
ship  tossed  on  the  waves,  seemed  a  topical  repro- 
duction of  the  Ark  bearing  mankind  on  the  flood, 
and  a  foreshadowing  of  the  Church  tossed  by  the 
tempests  of  this  world,  but  having  Him  with  her 
alwavs.  And  the  personal  application  is  one  of 
comfort  and  strengthening  of  faith  in  danger  and 
doubt.' 

Ver.  28.  Into  the  country  of  the  Gadarenes. 
Our  version  has  :  '  Gergesenes  ; '  in  Mark  and 
Luke  :  '  Gadarenes.'  The  best  established  read- 
ing in  Matthew :  '  Gadarenes ' ;  Mark  :  '  Gera- 
senes  ' ;  Luke  :  '  Gergesenes  ' ;  though  there  aie 
variations  in  all  three.  We  know  who  changed 
the  word  '  Gadarenes  '  into  '  Gergesenes '  in  this 
Gospel  (Origen),  his  reasons  for  doing  it,  and 
hence  have  a  more  correct  copy  of  the  verse  than 
was  current  in  the  middle  of  the  third  century. 

The  variet)-  in  names  has  occasioned  much  dis- 
cussion as  to  the  exact  localit)'.  The  common 
view  is  that  the  cit\'  referred  to  in  vers.  33,  34, 
was  Gadara,  the  capital  of  Perea,  situated  south- 
east of  the  southern  end  of  the  lake.  It  was 
about  seven  miles  from  Tiberias,  on  a  mountain 
near  the  river  Hieromax  ;  was  probably  inhabited 
by  Gentiles,  and  is  now  called  Omkeis.  This 
place  was  not  too  far  away  to  be  '  the  city- '  re- 
ferred to,  since  the  events  occurred  before  '  the 
citj' '  was  reached.  The  name  '  Gergesenes  '  is 
then  to  be  regarded  as  derived  from  the  old  '  Gir- 
gashites,'  who  lived  there  before  the  conquest  of 
the  Israelites.  (Josephus  says  the  name  sur- 
vived.) '  Gerasenes '  was  probably  a  corruption, 
or  derived  from  the  city  Gerasa,  which  was  sit- 
uated in  the  same  district,  though  at  a  great  dis- 
tance. Another  theory,  now  coming  into  favor, 
is,  that  a  place,  called  Gerasa  or  Gergesa,  existed 
near  the  lake  shore.  (See  Thomson,  Tlie  Land 
and  the  Book,  ii.  pp.  34-37. )  The  wood-cut  rep- 
resents the  locality'  according  to  this  view.  —  Two 
possessed  with  demons.  Mark  and  Luke  speak 
of  but  one,  although  the  former  gives  the  most 
detailed  account.  They  probably  mention  the 
principal  one,  but  do  definitely  affirm  that  there 
was  but  one.  Matthew  is  always  more  particular 
as  to  numbers,  as  Mark  is  regarding  looks  and 
gestures.  Lange  :  '  Two  demoniacs  would  not 
have  associated  unless  one  had  been  dependent 
on  the  other.'  —  All  three  Evangelists  agree,  that 
the  meeting  occurred  just  after  landing,  although 
the  form  of  expressing  that  fact  varies.  —  Com- 
ing from  out  of  the  tombs.  According  to  the 
other  accounts,  their  abode,  chosen  '  from  a  mor- 
bid craving  for  the  terrible.'  One  of  the  eariy 
fathers  speaks  of  such  caves  near  Gadara,  and 
modern  travellers  confirm  the  statement.  They 
were  hewn  out  of  the  chalky  rock,  and  afforded 


84 


THE    GOSPEL   ACCORDING   TO    MATTHEW.      [Chaps.  VIII.  18-IX.  i 


shelter.  The  '  possessed '  probably  came  some 
distance  toward  the  lake  shore  to  meet  Jesus. 
The  whole  narrative  indicates  a  premonition  of 
this  coming  of  the  Lord. — Exceeding  fierce 
(comp!  Mark  v.  3-5).  Mark  tells  of  the  unsuc- 
cessful efforts  made  to  subdue  them ;  Matthew, 
that  unsubdued  they  were  the  terror  of  the  coun- 
try. 

Ver.  29.  And  behold,  they  cried  out.  They 
strangely  enough  ('  behold  ')  did  not  assail  ;  even 
their  hostile  words  confessed  the  superiority  of 
Jesus. — What  have  we  to  do  with  thee,  lit. 
'  What  (is)  to  us  and  thee,'  what  have  we  in  com- 
mon ?  The  language  of  the  demons,  who  recog- 
nized Him  as  the  son  of  God.  —  '  Jesus '  is  c^nitted 
according  to  the  best  authorities.  —  Dost  thou 


come  hither  before  the  time  to  torment  us  1  '  Be- 
fore the  time,'  z.  e.,  too  soon,  to  be  joined  with 
'  come  ; '  peculiar  to  this  Gospel.  It  does  not 
necessarily  refer  to  some  definite  time  of  judg- 
ment or  torment,  when  they  would  be  forced  to 
submit.  The  language  is  that  of  opposition, 
blended  with  consciousness  of  weakness.  It  is 
demoniacal  to  defy  and  oppose,  even  when  con- 
scious that  it  is  useless  !  According  to  Luke,  our 
Lord  had  already  begun  to  exercise  His  power, 
and  they  knew  they  must  obey. 

Ver.  30.  A  good  way  off.  Mark  says  :  '  Nigh 
unto  the  mountains  '  ;  Luke  :  there  —  on  the 
mountain.'  The  miracle  probably  took  place  on 
the  plain.  —  A  herd  of  many  swine,  according  to 
Mark,  '  two  thousand.'  —  Feeding,  under  the  care 


Wady  Semak,  Site  of  Gergesa. 


of  herdsmen  (ver.  33).  They  were  the  property 
either  of  Gentiles  or  of  Jews,  engaged  in  a  traffic, 
which  was  unclean,  according  to  the  Mosaic  law. 

Ver.  31.  So  the  demons  besought  him,  Mark 
and  Luke  insert  here  a  question  and  answer  re- 
specting the  name  of  the  demons,  which  brings 
their  number  into  view.  The  former  speaks  of 
theii  begging  not  to  be  sent  '  out  of  the  country,' 
the  laiter,  '  into  the  deep.'  The  latter  phrase 
suggests  that  '  before  the  time  '  (ver.  29),  refers  to 
a  time  of  banishment  from  earth  '  to  their  own 
place.'  —  If  thou  cast  us  out.  They  recognized 
His  power,  yet  clung  to  the  present  habitation.  — 
Send  us  away.  This  is  the  correct  reading, 
agreeing  with  the  words  used  by  Mark.  The  re- 
quest was  malicious  ;  that  they  might  remain  on 
earth,  and  continue  their  work  of  opposition. 

Ver.  32.  Go.  Their  request  was  fulfilled,  and 
they  went  away  into  the  swine.  The  fact  of  the 
possession  of  the  swine  is  stated.  It  is  not  more 
improbable  than  that  the  human  body  could  be 
under  demoniacal  control.     The  animal  soul  has 


desires  and  appetites  which  could  be  influenced 
by  the  demons. — Behold.  An  evidence  of  the 
reality  of  the  possession.  —  The  whole  herd,  etc. 
The  simultaneous  rush  of  the  whole  herd  was 
not  a  natural  movement,  but  due  to  the  pos- 
sessed, since  few  gregarious  animals  are  so 
marked  by  individual  stubbornness  as  swine. 
The  distance  to  the  precipice  on  the  lake  shore 
may  have  been  considerable.  Man  having  a  ra- 
tional spirit  as  well  as  an  animal  soul,  can  be 
possessed  by  demons  for  a  long  time  without 
physical  death  resulting,  but  the  same  destruc- 
tive influence  quickly  kills  a  lower  animal. 
Mere  sensuous  life  and  demoniacal  influence 
stand  in  some  relation  ;  hence  this  is  a  warn- 
ing against  sensualism.  The  permission  given 
by  our  Lord  to  enter  the  herd  of  swine  can  be 
readily  justified.  It  suggests  the  above  warning, 
it  helped  to  rid  the  men  of  the  demons  ;  there 
may  have  been  other  reasons  growing  out  of 
the  Mosaic  law,  which  make  the  loss  of  prop- 
erty a  just  punishment ;  and  after  all  it  was  but 


Chap.  IX.  2-17.]     THE   GOSPEL  ACCORDING   TO    MATTHEW. 


85 


a  permission.  Criticism  of  the  conduct  of  Jesus 
on  this  occasion  only  proves  His  immaculate- 
ness. 

Ver.  33.  And  they  that  fed  them  (herdsmen) 
fled,  in  fright  and  astonishment.  The  miracle 
probably  took  place  at  some  distance  from  the 
city.  —  And  what  was  befallen  the  possessed  with 
demons.  The  destruction  of  the  swine  was  their 
personal  concern  ;  the  other  stands  in  a  subordi- 
nate place. 

Ver.  34.  The  whole  city,  the  great  mass  of  the 
inhabitants  from  city  and  country,  as  it  appears 
from  the  other  accounts.  —  They  besought  him 
that  he  would  depart  from  their  borders.  The 
people  were  heathen,  and  as  such  were  more 
affected  by  the  loss  of  property  and  the  fear  of 
further  damage  than  by  the  blessing  wrought  on 
the  possessed  man.  Our  Loi'd  never  came  back 
—  but  the  healed  men  remained.  The  one 
spoken  of  by  Mark  and  Luke  wished  to  follow 
Jesus,  but  was  bidden  to  publish  the  story  of  his 
cure  among  his  friends.  With  what  result  we  do 
not  know,  but  doubtless  he  thus  prepared  the 
way  for  the  gospel,  which  was  afterwards  preached 
everywhere.  The  possessed  received  Him  more 
readily  than  the  Gadarenes.  Christ  healed  mad- 
men where  calculating  selfishness  drove  Him 
away. 

This  miracle  alone  tells  of  a  transfer  of  demon- 
iacal possession  and  of  its  effect  upon  other 
creatures  than  man. 

Remarks,     (i.)    This   occurrence  shows    that 


demoniacal  possession  was  not  identical  with 
any  bodily  disease.  (2.)  It  also  opposes  the 
view  that  while  the  influence  was  indeed  de- 
moniacal, bodily  possession  was  merely  a  popu- 
lar notion ;  the  persons  possessed  identifying 
themselves  in  their  own  minds  with  the  de- 
mons. The  plain  language  of  the  narrative  is 
against  such  a  theory,  which  moreover  explains 
nothing.  The  main  trouble  is  the  admission, 
not  of  bodily  possession,  but  of  spiritual  influ- 
ence of  any  kind.  (3.)  The  most  natural  and 
tenable  position  is :  that  in  the  time  of  Christ 
persons  were,  actually  and  bodily,  possessed  by 
personal  evil  spirits.  The  New  Testament  ac- 
counts show,  even  by  their  grammatical  peculiar- 
ities, the  existence  of  a  '  double  will  and  double 
consciousness '  (Alford)  in  the  demoniac.  Some- 
times the  spirit  speaks,  sometimes  the  poor  de- 
moniac himself.  That  sensual  sin  prepared  the 
way  for  possession  has  often  been  supposed,  and 
is  not  improbable.  Such  things  may  occur  again, 
but  '  discerning  of  the  spirits  '  was  a  special  gift 
in  the  early  church,  which  will  doubtless  return 
should  occasion  require. 

Chap.  ix.  I.  And  he  entered,  etc.  This  verse 
belongs  to  chap.  viii.  It  is  disconnected  in  time 
with  what  follows.  —  His  own  city,  i.  e.,  Caper- 
naum. Luke  (viii.  40)  :  '  The  multitude  wel- 
comed him  ;  for  they  were  all  waiting  for  him.' 
The  feast  at  the  house  of  Matthew  was  the  next 
event  in  order  of  time  (see  the  following  sec- 
tion). 


Chapter  IX.     2-17. 


Various  Occurrences  in  Capernaum,  joined  together  by  Three  Evangelists. 


2  "  A   ND,  behold,  they  brought  to  him  a  man  sick  of  the  palsy,i 

■Lx.  lying  on  a  bed  :  and  Jesus  *  seeing  their  faith  said  unto  the 
sick  of  the  palsy :  ^  Son,  be  of  good  cheer  ;  thy  sins  be  ^  forgiven 

3  thee.*     And,  behold,  certain  of  the  scribes  said  within  them- 

4  selves,   This   man   blasphemeth.     And   Jesus '^   knowing   their 

5  thoughts  said,  Wherefore  think  ye  evil  in  your  hearts  .''  For 
whether  ^  is  easier,  to  say.  Thy  sins  be  ^  forgiven  thee  ;  *  or  to 

6  say,  Arise,  and  walk }  But  that  ye  may  know  that  the  Son  of 
man  hath  power '°  on  earth  to  forgive  sins  (then  saith  he  to  the 
sick  of  the  palsy),^  Arise,  take  up  thy  bed,  and  go  unto  thine 

7  house.     And  he  arose,  and  departed  to  his  house.     But  when 

8  the  multitudes  saw  it,  they  marvelled,'^  and''  glorified  God, 
which  ^  had  given  such  power  ^  unto  men. 

^  a  paralytic  2  '^^  paralytic  ^  are 

^  The  best  authorities  omit  thee  ^  or  which 

®  authority  "^  The  best  authorities  read  were  afraid 

who  ^  or  authority  (as  in  ver.  6) 


a  Mark  ii.  3- 

12;  LUKEV. 

18-26. 
b  Chap.  viii. 

10,  13  ;  vers. 

22, 29 ;  chap. 

XV.  8 ;  Mark 

X.  52;  Luke 

xvii.   iij ; 

Acts  ill.  16 ; 

xiv.  9. 
c  Chap.  xii.  _ 

25 ;  Luke  vi. 

8;    ix._47; 

John  ii,  24, 

25- 


d  Chap.   XV. 
31  ;    Luke_ 
vii.  16;  xxHL 
47;  Actsiv 


86  THE   GOSPEL  ACCORDING   TO   MATTHEW.     [Chap.  IX.  2-17 

9       *  And  as  Jesus  passed  forth  ^^  from  thence,  he  saw  a  man,  '  ^^'^'luke v. 

named  •'^  Matthew,  sitting  at  the  receipt  of  custom  i^:  and  ^^  fchll'.  x.  i; 

saith  unto  him.  Follow  me.     And  he  arose,  and  followed  him.     Lukevi.'lsJ 
10  And  it  came  to  pass,  as  Jesus  ^2  gat  at  meat^^  in  the  house,  be-     ^^p/klrk' 

hold,  many  publicans  and  sinners   came  and  sat  down  ^^  with     ".' 27,^9"^ 
[  I  him  1*  and  his  disciples.     And  when  the  Fharisees  saw  it,  they 

said  unto  his  disciples,  ^  Why  eateth  your  master  with  publi- ^-chap-xi-ig; 

12  cans  ^^  and  sinners  1     But  when  Jesus  ^^  heard  that,  he  said  unto 
them,!^  they  that  be  ^  whole  need  not  ^^  a  physician,  but  they 

13  that  are  sick.     But  go  ye  and  learn  ''what  that^^  meaneth,  *I  ^Hos^'vLe.^" 
will  have  ^^  mercy,  and  not  sacrifice  :  for  I  am  not  come  2°  to 

14  call  the  righteous,  but  *  sinners  to  repentance.^i     Then  came^^  ^iXim.  i.  15 
to  him  the  disciples  of  John,  saying,  Why  do  we  and  '  the  Phar-  /Luke  xviii. 

15  isees  fast  oft,  but  thy  disciples  fast  not  1     And  Jesus  said  unto 

them,     Can  the  children's  of  the  bridechamber  mourn,  as  long  =wjohnni.29 
as  the  bridegroom   is  with   them  1  but  the  '■*  days  will  come, 
when   the   bridegroom  shall  be   taken   from   them,  and  then 

16  shall  25  they  fast.     No  man  putteth  a  piece  2*^  of  new  '7  cloth 
unto  28  an  old  garment  ;  for  that  which  is  put  in  to  fill  it  up  '^ 

17  taketh  from  the  garment,  and  the  rent  is  made  worse.^^  Neither 

do  men  put  new  wine  into  old  bottles  :^^  else"  the  bottles ^^  «  J"^  '''"'"• 
break,22  and  the  wine  runneth  out,  and  the  bottles  ^^  perish  :  but 
they  put  new  wine  into   new^^   bottles,^^  and    both  are  pre- 
served.^^ 

^'^  passed  by  ^^  place  of  toll  ^^  he 

18  or  reclined  at  table  "  Jesus  ^^  the  publicans 

1^  the  best  authorities  07nit  unto  them  •  "  have  no  need  of 

18  this  1^  I  desire  2"  I  came  not 

21  the  best  authorities  omit  to  repentance  ^^  come    , 

28  sons  24   0,^^lf  |-lie  25   will 

28  patch  27  undressed  28  upon 

29  that  which  filleth  it  up      80  ^  worse  rent  is  made  8I  skins 

82  burst  88  fresh  84  preserved  together 

Chronology  and  connection.  Three  Evan-  cavilling  ;    confirms   the  free  forgiveness  of  the 

gelists  join  together  the  events  we  group  in  this  gospel  by  visible   signs  ;  the  Pharisees  account 

section.     Mark  and  Luke,  however,  place  them  that  blasphemy  (ver.  3)  which  redounds  to  the 

immediately  after  the  healing  of  the  leper  near  glory  of  God  (ver.  8).     The  miracle  on  the  soul 

Capernaum.     We  agree  with  most  harmonists  in  and  on  the  body  joined  together  ;  Christ's  greater 

placing  the  miracle  wrought  on  the  paralytic  and  work  includes  the  less.  —  How  Christ  forgives, 

the  calling  of   Matthew  together  at  the  earlier  once   for   all,    He   gives   joy  with   pardon    and 

period,  and  inserting  the  feast  between  the  return  through  pardon.  —  Christ's  authority  on  earth  to 

from  Gadara  and  the  healing  of  Jairus'  daughter,  forgive  is  His,  as  the  Son  of  man  ;  God  gives  to 

Tairus  came  to  our  Lord  while  at  the  feast  in  the  men  through  the  Son  of  man.  —  Ver.  9.    The 

house   of   Matthew    (ver.    18).     The   Evangelist  modesty  of  the  Evangelist  even  when  he  mfn- 

must  needs  speak  of  the  feast,  and  properly  pref-  tions    himself ;    his    implicit    obedience.  —  The 

aces  that  account  by  telling  of  his  call.     As  how-  publican  becomes  an  Apostle.    Vers.  10-17.  The 

ever  the  latter  event  was  preceded  by  an  instruc-  converted  publican  brings  together  his  old  asso- 

tive  miraculous  incident  (the  healing  of  the  para-  dates  and  his  new  ones.     The  Pharisees  murmur. 

lytic)  in  the  same  city,  it  too  was  inserted.    Mark  The  reproof  :  (i)  a  warning  ;  (2)  an  encourage- 

and  Luke,  having  placed  the  call   of   Matthew  #  ment.  —  The   Master  knows  of  but  one  distinc- 

(Levi)  in  its  proper  chronological  position,  men-  tion  among  men  ;  namely,   whether  they  feel  or 

tion  the  feast  in  the  same  connection.  do  not  feel  their  need  of  Him.  —  Mercy  the  most 

Contents.     Vers.  2-8 :  Christ  reads  the  se-  acceptable    sacrifice.  —  The    disciples     of  the 

crets  of  the  heart,  to  reward  faith  and  rebuke  preacher  of  repentance  fall  into  legalism.when  they 


Chap.  IX.  2-17.]    THE   GOSPEL  ACCORDING   TO   MATTHEW. 


8; 


do  not  find  Christ.  — The  kingdom  of  heaven  a 
marriage-feast,  even  in  the  days  of  mourning. — 
New  life,  new  forms ;  not  new  forms,  new  life. 
The  old  form  useless  when  antiquated  ;  the  new 
form  useless  if  it  does  not  express  the  new  life. 
—  The  incongruity  of  legalism  and  the  gospel ; 
the  gospel  bursts  the  restraints  of  the  old  Juda- 
ism. 

Ver.  2.  The  accounts  of  Mark  and  Luke  are 
more  particular.  —  And,  merely  resumes  the  nar- 
rative, without  implying  connection  with  what  pre- 
cedes.—  Behold.  A  remarkable  miracle.  Luke 
intimates  that  many  other  cures  were  performed 
just  before,  and  both  he  and  Mark  mention  the 
crowd.  The  account  of  the  latter  renders  it 
probable  that  this  took  place  in  the  house  where 
He  generally  resided.  —  They  brought  to  Mm  a 
paralytic.  Not  being  able  to  enter  the  house,  the 
four  who  bore  him  carried  him  to  the  housetop, 
and,  actually  breaking  up  the  roof,  let  him  down 
(Mark). — Lying,  or,  more  literally,  'laid,'  on  a 
bed.  —  Seeing  their  faith,  not  only  of  the  bearers, 
but  of  the  man  himself,  since  what  follows  shows 
his  strong  faith.  —  Son,  be  of  good  cheer.  Words 
of  affectionate  address,  fully  given  by  Matthew 
alone.  '  Son '  implies  that  a  new  relation  was 
now  to  exist  between  them,  since  Christ  thus  ad- 
dressed His  chosen  disciples  (Mark  x.  24).  The 
'  good  cheer '  came  before  the  bodily  healing,  as 
a  result  of  a  purely  spiritual  blessing.  — Thy  sins 
are  forgiven.  A  positive  declaration,  '  they  have 
been,  and  are  now  forgiven.'  Certainly  not  a 
concession  to  the  popular  notion  that  such  sick- 
ness was  a  direct  judgment  for  sin.  There  is  no 
proof  that  the  disease  was  in  this  case  the  fruit 
of  indulgence.  The  man's  conscience  was 
aroused  through  his  sickness ;  our  Lord  first  of 
all  gives  him  spiritual  health  ;  afterwards  bodily 
health  ;  proving  His  authority  to  pardon  by  His 
power  to  cure.  He  thus  places  '  forgiveness  '  not 
only  before  but  above  miraculous  healing.  •  The 
general  connection  between  sin  and  suffering  is 
assumed  throughout. 

Ver.  3.  Certain  of  the  scribes.  Many  '  Phari- 
sees and  doctors  of  the  law '  were  present,  from 
all  parts  of  the  land  (Luke  v.  17).  —  Said  within 
themselves,  i.  e.,  in  their  hearts,  as  is  plain  from 
Mark  ii.  6.  —  This  man,  not  necessarily  a  term  of 
contempt.  —  Blasphemeth.  The  parallel  pas- 
sages base  the  charge  on  the  correct  premise, 
that  God  only  can  forgive  sins.  The  language  of 
our  Lord  must  therefore  have  been  authoritative. 

Ver.  4.  Knowing,  by  divine  insight,  rather 
than  from  the  expression  of  their  countenances. 
—  Wherefore  think  ye  evil  in  your  hearts.  A  re- 
buke of  the  substance  and  the  secrecy  of  their 
opposition.  Bold  language ;  it  assumes,  that 
opposition  to  Christ's  power  to  forgive  sins  is  in 
itself  wicked.  Our  Lord  thus  claims  much  for 
His  Person.  According  to  the  usual  chronology, 
this  was  the  first  indication  of  hostility  on  the 
part  of  the  Pharisees,  although  in  John  iv.  i, 
there  is  a  hint  that  this  existed.  If  John  v.  pre- 
cedes the  Galilean  ministry,  they  had  already 
sought  to  kill  Him  (John  v.  16).  The  usual  view, 
however,  places  that  feast  immediately  after  the 
call  of 'Matthew.  The  Pharisees  may  have  ob- 
jected to  a  declaration  of  absolution  without  the 
sacrifice  required  by  the  law.  Pharisaism  has 
often  opposed  such  direct  absolution, calling  for 
priestly  intervention. 

Ver.  5.  For,  as  a  proof  that  the  thoughts  were 
evil.  —  Which  is  easier,  etc.     Archbishop  Trench 


correctly  sets  forth  the  argument :  '  In  our  Lord's 
argument  it  must  be  carefully  noted  that  He  does 
not  ask,  "  Which  is  easiest,  to  forgive  sins,  or  to 
raise  a  sick  man  .''  "  for  it  could  not  be  affirmed 
that  that  of  forgiving  was  easier  than  this  of  heal- 
ing ;  but  "  Which  is  easiest,  to  claitn  this  power 
or  to  claim  that ;  to  say,  Thy  sins  be  forgiven  thee, 
or  to  say,  Arise  and  walk  }  "  And  He  then  pro- 
ceeds :  "  That  is  easiest,  and  I  will  now  prove 
my  right  to  say  it,  by  saying  with  effect  and  with 
an  outward  consequence  setting  its  seal  to  my 
truth,  the  harder  word,  '  Rise  up  and  walk.''  By 
doing  that  which  is  submitted  to  the  eyes  of  men, 
I  will  attest  my  right  and  power  to  do  that  which, 
in  its  very  nature,  lies  out  of  the  region  of  proof." ' 

Ver.  6.  Application  of  the  argument,  stated 
by  all  three  Evangelists  in  the  same  terms.  — 
The  Son  of  man,  here  equivalent  to  the  Messiah. 
—  Hath  authority,  '  Power  '  is  not  so  exact.  — 
On  earth.  Christ  claimed  and  exercised  this  '  au- 
thority '  as  the  incarnate  Son  of  God,  or  as  '  the 
Son  of  man  on  earth,'  having  brought  it  with 
Him  from  heaven,  as  the  One  who  is  at  once  like 
unto  us,  and  above  us  all  as  the  crown  and  per- 
fection of  humanity. 

Ver.  7.  And  he  arose,  and  departed  to  his 
house.  The  test  was  successfully  applied.  The 
intervening  moment  must  have  been  one  of  sus- 
pense to  all,  save  the  Healer  and  the  healed  ;  the 
one  serene  in  the  consciousness  of  power,  the 
other  strong  in  faith.  His  walk  was  truly  'by 
faith,'  and   he  went  'glorifying  God.'    (Luke  v. 

25-) 

Ver.  8.  They  were  afraid  (according  to  the 
best  authorities).  Either  a  religious  awe,  awak- 
ened by  the  higher  character  in  which  Jesus  had 
presented  Himself,  or  a  spiritual  conflict  echoing 
that  between  Christ  and  the  scribes.  The  result 
was  they  glorified  God,  who  had  given  such 
power,  or  '  authority.'  Power  to  forgive  sins  as 
well  as  to  heal ;  the  two  were  indissolubly  united 
in  the  demonstration. — To  men.  This  probably 
means  '  to  mankind,'  Jesus  being  regarded  as  the 
representative  of  mankind  in  this  matter.  The 
pardon  of  the  paralytic  was  a  foreshadowing  of 
the  rending  of  the  vail  of  the  temple,  promising 
direct  intercourse  between  God  and  the  sinner, 
yet  through  the  Son  of  man.  Comp.  the.  paral- 
lel passages. 

Ver.  9.  From  thence.  According  to  all  three 
accounts,  immediately  after  the  miracle  just  men- 
tioned. —  Matthew,  the  Apostle  and  Evangelist. 
'  A  publican  named  Levi '  (Luke  v.  27)  ;  '  Levi 
the  son  of  Alpheus  '  (Mark  ii.  14).  Undoubtedly 
the  same  person  ;  the  accounts  agree  closely.  The 
formal  call  seems  peculiar  to  the  Apostles,  and 
Mark  and  Luke  mention  Matthew,  not  Levi, 
among  the  Twelve.  The  former  was  probably 
the  apostolic  name,  the  latter  the  ordinary  one. 
Matthew  himself  mentions  the  former  only.  Al- 
though '  the  son  of  Alpheus,'  he  was  not  the 
brother  of  James,  the  son  of  Alpheus.  See  chap. 
X.  3 ;  xii.  46.  —  Sitting  at  the  place  of  toll,  or 
'the  toll-booth.'  Like  the  four  fishermen,  at  his 
regular  employment,  and  probably  previously  ac- 
quainted with  Jesus.  —  Follow  me,  in  the  specific 
sense,  as  in  chap.  iv.  19.  Matthew  obeyed  in 
this  sense,  '  he  left  all,  rose  up,  and  followed 
him  '  (Luke  v.  28)  ;  certainly  not  simply;  walked 
after  Jesus  into  His  place  of  residence. 

Ver.  10.  And  it  came  to  pass.  All  three  ac- 
counts are  indefinite  as  to  the  length  of  the  inter- 
val.    As  already  intimated,  the  arrangement  of 


88 


THE   GOSPEL  ACCORDING   TO    MATTHEW.     [Chap.  IX.  2-17 


Matthew's  narrative  seems  to  have  been  occa-  made  a  great  feast  for  our  Lord,  although  he 
sioned  by  the  fact  that  Jairus  came  to  his  house,  modestly  omits  the  mention  of  that  fact.  —  The 
where  the  Pharisees  were  objecting  to  the  keep-    common  version  has  inserted  '  Jesus '  at  the  be- 


ing company  with  publicans.  The  mention  of  the 
feast  required  a  notice  of  the  call  of  the  publican  ; 
and  the  call  occurred  during  the  powerful  impres- 
sion made  by  the  healing  of  the  paralytic.  —  The 
house,  that  of  Matthew  himself  (Luke  v.  29),  who 


ginning  of  the  verse,  and  omitted  it  at  the  close, 
without  any  authority.  —  Many  publicans  and  sin- 
ners came  and  sat  at  meat  with  Jesus  and  his 
disciples.  Luke  says  they  were  invited,  and 
Mark  :  'they  were  many  and  they  followed  him.' 


|^i|^jWli|i«|yii»^i!|^^ 


The  general  character  of  the  publicans  may  be 
inferred  from  their  associates,  'sinners,'  i.  e., 
persons  excommunicated  and  generally  disrepu- 
table. On  the  word  '  publicans,'  comp.  chap.  v. 
46. 

Ver.  II.  And  when  the  Pharisees  saw  it.  Our 
Lord  had  just  returned  from  Gadara,  and  they 
would  be  on  the  watch  for  Him  ;  or  hearing  that 
He  was  at  the  publican's  feast,  they  pressed  in. 
They  were  not  at  the  feast ;  the  conversation 
took  place  after  dinner.  —  They  said  unto  his  dis- 
ciples, not  to  Him.  Bold  enough  to  act  as  spies, 
but  not  to  censure  Him  to  His  face.  — Why  eat- 
eth  your  Master,  etc.  The  strict  Jews  would  not 
eat  with  the  Gentiles  (comp.  Acts.  xi.  3 ;  Gal.  ii. 
12),  and  these  classes  were  regarded  as  heathen. 

Ver.  12.  Our  Lord,  in  figurative  language, 
lays  down  a  principle,  applicable  to  the  case,  on 
their  own  estimate  of  themselves,  and  the  '  pub- 
licans and  sinners.' —  They  that  are  whole  have 
no  need  of  physician,  but  they  that  are  sick.  He 
is  the  Physician  ;  the  two  classes  are,  the  ob- 
jectors and  those  objected  to.  Those  thinking 
themselves  whole  (although  really  they  are  not) 
need  not  (or  do  not  admit  their  need  of)  a  physi- 
cian, but  those  thinking  themselves  sick  (which 
is  really  their  case). 

Ver.  13.  Go  ye  and  learn.  The  citation  is  pe- 
culiar to  Matthew.  '  You  are  students  of  the 
Scriptures,  yet  do  not  know  the  meaning  of  the 
passage  I  quote  ;  instead  of  finding  fault,  go  and 
learn  what  you  ought  to  know  already.'     The 


Rabbins  used  such  a  form.  —  I  desire  mercy  and 
not  sacrifice  (Hosea  vi.  6).  The  Greek  trans- 
lation is  here  given ;  the  original  Hebrew  is  : 
'  mercy  rather  than  sacrifice.'  God  prefers 
mercy  to  sacrifice,  and  rejects  the  latter  if  it  con- 
flicts with  the  former.  This  the  Pharisees  had 
forgotten  in  their  criticism  of  His  conduct.  —  Foi 
I  came  not,  etc.  The  best  authorities  omit,  '  to 
•repentance.'  The  sense  remains  unaltered.  — 
The  righteous,  are  those  thinking  themselves  so, 
sinners,  those  convinced  of  their  sin  ;  not  those 
actually  righteous  and  sinful.  The  latter  view 
is  admissible  ;  those  actually  righteous  cannot 
be  called  to  repentance,  but  this  would  not  assert 
the  existence  of  positively  sinless  men.  The 
former  view  corresponds  better  with  ver.  12, 
gives  a  more  direct  reply  to  the  Pharisees,  and 
enforces  the  great  lesson  of  the  whole  passage  ; 
sense  of  need  is  the  first  step  toward  Christ 
(comp.  the  beatitudes). 

Ver.  14.  The  disciples  of  John.  Luke  puts 
the  question  in  the  mouth  of  the  Pharisees,  but 
by  this  time  all  the  spiritual  disciples  of  John 
must  have  become  followers  of  Christ  ;  the  rest 
would  lean  toward  Pharisaism.  —  Why  do  we  and 
the  Pharisees  fast  oft  ?  Some  authorities  omit 
'  oft,'  but  it  is  better  to  retain  it.  The  Phari- 
sees, it  is  supposed,  fasted  twice  in  the  week 
(Luke  xviii.  12)  ;  the  remnant  of  John's  disciples  ' 
would  be  led  to  a  similar  practice,  by  his  austere 
life.  —  But  thy  disciples  fast  not  ?  The  complaint 
also  implies  :  '  if  you  are  a  teacher  from  God,  why 


Chap.    IX.  2-35.]     THE   GOSPEL  ACCORDING   TO    MATTHEW. 


89 


does  your  teaching  result  in  leading  your  follow- 
ers away  from  old-established  forms  and  customs, 
confirmed  by  the  example  of  our  own  teacher, 
John.'  A  demand  for  a  compromise  between  the 
old  and  the  new,  as  ver.  16  shows.  External 
legalism  here  assumed  to  teach  Christ  ;  and 
John's  disciples  borrowed  aid  from  the  Pharisees 
whom  John  denounced. 

Ver.  15.  Can  the  sons  of  the  bridechamber. 
The  companions  of  the  bridegroom,  as  the  bride 
was  brought  to  his  father's  house.  The  festive 
procession  was  usually  in  the  evening,  with 
torches,  music,  and  dancing,  and  the  marriage 
feast  lasted  seven  days.  The  application  is  of 
course  to  the  disciples  of  Christ ;  He  Himself 
being  the  bridegroom.  A  common  Old  Testa- 
ment figure.  There  may  also  be  an  allusion  to 
the  words  of  the  Baptist  (John  iii.  29)  in  which 
he  represents  himself  as  the  friend  of  the  bride- 
groom, Christ.  '  Mourn '  and  '  fast '  are  used 
interchangeably ;  genuine  fasting  springs  from 
real  sorrow. — But  days  will  come,  etc.  'How 
sublime  and  peaceful  is  this  early  announcement 
by  our  Lord  of  the  bitter  passage  before  Him ' 
(Alford). — Then  they  will  fast.  A  simple  pre- 
diction, not  a  command,  hence  'will,'  instead  of 
'  shall.'  Real  fasting  takes  place  where  there  is 
real  occasion  for  it.  History  shows  that  pre- 
scribed fasts  become  formal ;  that  formal  fasting 
is  closely  linked  with  Pharisaical  ritualism. 

Ver.  16.  Two  illustrations  follow,  naturally 
associated  with  a  wedding  feast.  —  No  one  put- 
teth  a  patch  of  undressed,  or,  '  unfulled '  cloth 
upon  an  old  garment.  The  patch  of  cloth  that 
would  shrink,  placed  on  a  worn  garment,  would 
tear  the  weaker  fibre ;  and  a  worse  rent  takes 
place,  since  the  new  rent  is  all  round  the  patch 
that  covered  the  old  one.  What  is  antiquated 
cannot  be  patched  up  with  what  is  fresh'.  The 
worn  out  system  of  fasting  for  fasting's  sake  can- 
not be  patched  up  with  a  piece  from  the  new, 
fresh,  complete  gospel.  It  is  often  attempted. 
Many  special  applications  may  be  made,  but 
care  must  be  taken  that  nothing  directly  ap- 
pointed by  God  be  deemed  '  antiquated.' 

Ver.  17.  Neither  do  men  put  new  wine  into 
old  sMns,  etc.  The  skin-bottles  common  in  the 
East.  Old  ones  would  burst  from  the  fermenting 
of  the  new  wine,  which  would  distend  new  ones 


without  injury.     This  figure,  representing  an  in- 
ternal operation,  is  stronger  than  the  previous 


Leathern   Bottles. 

one.  The  living  principle  of  the  new  covenant, 
if  we  attempt  to  enclose  it  in  the  old  ceremonial 
man,  is  lost,  the  wine  runneth  out,  and  the  skins 
perish ;  even  the  form  is  destroyed.  —  But  they 
put  new  wine  into  fresh  skins.  The  second  ad- 
jective is  not  the  same  as  the  first.  New  emer- 
gencies require  new  means.  In  this  case,  God 
had  appointed  the  new  means.  The  foimer  figure 
seems  most  applicable  to  the  mistake  of  John's 
disciples  ;  the  latter  to  the  subsequent  dangers 
besetting  the  Apostles.  Judaistic  Christianity 
died,  form  and  spirit  were  destroyed ;  but  the 
freedom  of  the  gospel  for  which  Paul  contended 
remained.  The  new  life  assumes  an  outward 
form,  differing  from  the  antiquated  form,  and 
we  must  seek  to  preserve  both  life  and  form  : 
both  are  preserved  together. 


Chapter  IX.   18-35. 

Miracles  clustering  about  tht  Healing   of  the  Daughter  of  a  Rnler  of  the 

Synagogue  {Capernaum) . 

18  "\T  /"HILE  he  spake  these  things  unto  them,  behold,  there '^  JJ^lukk" 

V  V     came  a  certain  ruler,  and  *  worshipped  him,  saying.  My  ^  5"^  '^'^f^ 
daughter  is  even  now  dead^ :  but  come  and  lay  thy  hand  upon    ""■^' 

19  her,  and  she  shall  live.     And  Jesus  arose,  and  followed  him,  and 

20  so  did  his  disciples.    And,  behold,  a  woman,  which  was  '  diseased  "  ^''"'-  '■"  ^s 
with  ^  an   issue  of  blood  twelve  years,  came  behind  hi7n,  and 

21  touched  **  the  hem  "^  of  his  garment.     For  she  said  within  her- '^chaps.  xiv 

o  36;  xxiu.  s 

^  even  now  died  2  having  ^  border 


90  THE   GOSPEL   ACCORDING   TO   MATTHEW.     [Chap.  IX.  18-35 

22  self,  If  I  may^  but  touch  his  garment,  I  shall  be  whole.^  But 
Jesus  turned  him  about,  and  when  he  saw  her,  he  said,^  Daugh- 
ter, be  of  good  comfort  '^ ;  *  thy  faith  hath  made  thee  whole,  e  See  ver.  2  ' 

23  And  the  woman  was  made  whole  from  that  hour.     And  when 

Tesus  came  into  the   ruler's  house,  and  saw  •''the  minstrels  and  /2  Chron. 

-'  _  XXXV.  25. 

24  the  people  making  a  noise,^  He  said  unto  them.  Give  place : 

for  the  s'maid^  is  not  dead,  but  sleepeth.     And  they  laughed%- ^"p-  Acta 

25  him  to  scorn.     But  ''when  the  people  were^^  put  forth,  he  went  a  Acts  w.  40. 

26  in,  and  took  her  by  the  hand,  and  the  maid  ^  arose.  And  the 
fame  hereof  ^^  went  abroad  ^^  into  all  that  land. 

27  And  when  Jesus  depai^ed  thence,^^  two  blind  men  followed 

him,  crying,^*  and  saying,  «  Thou  Son  of  David,  have  meccy  on  i  chaps.  xii. 

-'       o  ^  2^  J  XV.  22 ; 

28  us.i^     And  when  he  was  come  into  the  house,  the  blind  men    xx.  30,  31. 

see  chap.  i. 

came  to  him :  and  Jesus  saith  unto  them,  Believe  ye  that  I  am     i- 

29  able   to  do  this .?     They  said  ^^  unto   him.  Yea,   Lord.     Then 

^  touched  he  their  eyes,  saying,  '  According  to  your  faith  be  it  ^'^  k  Chap.  xx. 

30  unto  you.     And  their  eyes  were  opened;  and  Jesus  straitly    John  ix.  6. 

3 1  charged  ^^  them,  saying,  See  that  no  man  know  it.     But  they,    vUi.  4- 
when  they  were  departed,  "*  spread  abroad  his  fame  in  all  that  m  Mark  i.  45 
country. 

32  As  they  went  out,^^  behold,  "they  brought  ^"^  to  him  a  dumb  «Comp.chap. 

33  man  "possessed  with  a  devil.^^     And  when  the  deviP^  was  cast  (7Chap.'iv.24 
out,  the  dumb  ^^  spake  :  and  the  multitudes   marvelled,  saying, 

34  It  was  never  so  seen  in   Israel.     But  the  Pharisees  said,  He 

35  casteth  out  devils  through  the  prince  of  the  devils.^^   And  Jesus 

went  about  all  the  cities  and  villages,  ^teaching  in  their  syna-  ;iChap.iv.23 

gogues,  and  preaching  the  gospel  of  the  kingdom,  and  ^  healing  g  chap.  x.  i 

every  sickness  and  every  disease  ^*  among  the  people.^^ 

■*  do         ^  literally,  shall  be  saved       ^  turning  and  seeing  her  said       '  cheer 
8  the  minstrels  and  the  crowd  in  a  tumult  ^  the  damsel 

^°  the  crowd  was  "  or  this  fame  ^^  went  forth 

18  as  Jesus  passed  by  from  thence  "  crying  out 

15  Have  mercy  on  us,  thou  Son  of  David  1®  say 

1''  be  it  done  .  ^^  solemnly  charged        ^^  went  forth 

20  or  there  was  brought  ^i  demon  22  dumb  man 

28  By  (literally,  in)  the  prince  of  demons  he  casteth  out  demons 
2*  every  disease  and  every  sickness  {comp.  chap.  iv.  23) 
25  the  best  authorities  omit  among  the  people 

Contents.     The  four  miracles  mentioned  in  publicans,  driven  by  paternal  anxiety.    The  death- 

this  section  seem  to  have  occurred  in  immediate  bed  of  a  child  often  the  birthplace  of  faith.     The 

succession.    On  the  way  to  the  house  of  the  ruler,  Lord  leaves  the  house  of  feasting  to  go  to  the 

che  woman  with  an  issue  of  blood  is  cured  ;  the  house  of  mourning.  —  The  healing  of  the  woman 

ruler's  daughter  is  raised  ;  then  two  blind  men  suggests  :  All  believers  do  not  show  their  faith  in 

leceive  their  sight,  and  immediately  after  a  de-  the   same   way   (comp.   the   paralytic)  ;    retiring 

mon  is  cast  out  of  a  dumb  man,  which  occasioned  faith   to  be  encouraged  and   brought  to  public 

the  furAer  opposition  of  the  Pharisees  (ver.  34).  confession  ;  the   timid,   shrinking   ones   may   be 

In  ver.  35  we  have  either  a  general  sketch  of  our  very  near   Christ ;   the   many   diseased   women, 

Lord's  ministry,  as  in  iv.  23,  or  the  brief  record  whose  sufferings  must  be  kept  concealed,  have 

of  another  circuit  through  Galilee. — The  faith  of  special  need  of  Christ;  faith  is  only  a  hand  to 

the  Jewish  ruler  was  not  so  strong  as  that  of  the  lay  hold  of  Christ,  if  it  but  touch  the  border  of 

Gentile    centurion.      '  Not  even   in   Israel,'  etc.  his  garment  He  will  strengthen  it.  —  The  delay  on 

(chap.  viii.  10)  was  a  later  utterance.  —  A  man  of  the   way  to   the    ruler's    house,    to   try   and   to 

the  highest  rank  seeks  Jesus  in  the  company  of  strengthen  his  faith.  —  The  ruler  of  the  synagogue 


Chap.  IX.  18-35.]    THE   GOSPEL  ACCORDING   TO    MATTHEW. 


91 


witnesses  the  cure  of  one  ruled  out  of  the  syna- 
gogue. —  Twelve  years  of  sickness  overcome, 
twelve  years  of  health  restored.  —  The  marked 
contrasts  of  the  two  miracles  in  vers.  27-34  :  Two 
men,  though  blind,  follow  Christ,  confessing  Him, 
and  are  healed  ;  a  dumb  man,  who  cannot  con- 
fess, possessed  of  a  demon  (who  might  be  en- 
couraged by  the  blasphemy  of  the  Pharisees),  is 
brought  and  healed.  '  The  first  of  these  mira- 
cles was,  so  to  speak,  enacted  on  the  threshold  of 
the  kingdom  of -heaven;  the  second  at  the  gate* 
of  hell.'    Lange. 

Ver.  18.  While  he  spake  these  things.  Either 
in  the  house  after  the  feast,  or  '  nigh  unto  the 
sea'  (Mark  v.  21),  where  the  conversation  with 
John's  disciples  may  have  taken  place.  —  There 
came.  According  to  some  authorities,  '  came  in.' 
The  character  of  the  man  who  came  in  heightens 
the  contrast.  —  A  ruler  (named  Jairus  ;  Mark  and 


Luke),  /.  e.,  the  president  of  the  synagogue,  in 
virtue  of  his  position  as  one  of  the  Jewish  elders. 
Therefore  of  the  highest  social  rank  in  the  city, 
as  Matthew  and  his  company  were  of  the  lowest. 
—  "Worshipped  Mm.  '  Fell  at  his  feet '  (Mark 
and  Luke).  —  My  daughter  even  now  died.  Con- 
cise statement.  Mark  and  Luke  give  fuller  de- 
tails :  the  ruler  says  that  she  is  at  the  point  of 
death,  and  on  the  way  news  of  her  actual  death 
arrives.  He  had  some  faith,  but  not  that  Jesus 
could  heal  with  a  word,  so  he  asks  :  Come  and  lay 
thy  hand  upon  her,  and  she  shall  live. 

Ver.  19.  Jesus  arose  and  followed  him.  Jairus 
may  have  hastened,  yet  our  Lord  must  have  pro- 
ceeded leisurely  if  His  disciples,  as  well  as  the 
great  crowd,  which  the  other  Evangelists  speak 
of,  accompanied  Him.  Crowds  usually  attended 
Him,  but  the  presence  of  the  chief  man  of  the 
city  would  excite  unusual  interest. 


Oriental  Mourning. 


Ver.  20.  Comp.  throughout  the  notes  in  Mark 
V-  25-34;  Luke  viii.  43-48. —  A  woman  having 
an  issue  of  blood,  etc.  During  twelve  years  of 
sickness  she  had  spent  all  upon,  as  well  as  suf- 
fered much  from  many  physicians,  and  only  grew 
worse  (Mark  v.  26).  The  disease  involved  un- 
cleanness,  according  to  the  ceremonial  law,  and 
on  the  part  of  the  sufferer  a  sense  of  shame  as 
well  as  fear.  '  However  commonplace  the  case 
may  seem  to  many,  there  are  some  in  whose  ex- 
perience when  clearly  seen  and  seriously  attended 
to,  it  touches  a  mysterious  cord  of  painful  sym- 
pathy.' (J.  A.  Alexander.)  Hence  she  purposely 
came  behind  him,  or  'came  to  Him  from  behind,' 
and  touched  the  border,  or  '  fringe,'  of  his  gar- 
ment. The  edge  of  the  outer  robe  which  He 
wore.     This  was  the  slightest  contact  possible. 

Ver.  21.  If  I  do  but  touch,  etc.  '  May '  should 
be  omitted ;  she  was  timid,  not  doubtful.  It  is 
unplied  that  she  wished  only  to  iouch  some  part 
of  His  clothes,  no  matter  which.     She  may  have 


looked  for  some  magical  influence,  but  twelve 
years  in  the  hands  of  physicians  in  those  days 
would  certainly  excuse  such  a  thought  in  a  weak 
woman. 

Ver.  22.  Comp.  the  fuller  accounts  of  Mark 
and  Luke.  She  was  healed  at  once  ;  our  Lord 
asked,  '  Who  touched  me  ? '  and  thus  constrained 
her  to  make  public  confession,  sealed  and 
strengthened  her  faith,  presenting  her  to  the 
world  as  healed  and  clean.  —  Daughter,  be  of 
good  cheer;  thy  faith  hath  made  thee  whole. 
Comp.  ver.  2.  Her  faith  is  extolled,  though  so 
different  from  that  of  the  paralytic. 

Ver.  23.  Matthew  passes  over  the  message,  that 
the  damsel  was  dead  ;  the  faith  of  the  ruler  already 
strengthened  by  the  miracle  was  further  encour- 
aged by  the  words,  '  Be  not  afraid,  only  believe ' 
(Mark  v.  36).  —  Only  Peter,  James,  and  John 
(Mark  and  Luke)  were  allowed  to  follow  Jesus 
into  the  ruler's  house.  —  The  minstrels,  /.  e.,  the 
flute  players,  who  attended  funerals. — And  the 


92 


THE   GOSPEL   ACCORDING   TO    MATTHEW.    [Chap.  IX.  18-35. 


crowd  in  a  tumult.  There  was  always  a  horrible 
clamor  at  Eastern  funerals  ;  and  the  preparations 
had  begun,  for  early  burial  was  usual  among  the 
Jews.  The  lamentation  often  began  as  the  last 
breath  left  the  body.  From  the  fact  that  the 
crowd  outside  was  dismissed,  and  the  crowd  in- 
side driven  out,  we  infer,  not  so  much,  not  to 
crowd  the  Saviour,  as  not  to  crowd  into  family 
grief,  and  rudely  enter  the  sacred  circle  of  deep- 
est sorrow. 

Ver.  24.  Give  place.  A  request  for  the  crowd 
to  retire.  —  Ffcr  the  damsel  is  not  dead,  but  sleep- 
eth.  A  direct  reference  to  the  miracle,  which  He 
was  about  to  perform.  She  did  not  die,  as  others 
die  ;  but  she  is  as  one  who  sleepeth,  for  I  am 
about  to  raise  her,  as  one  is  wakened  from  a 
sleep.  The  same  words  were  used  of  Lazarus, 
in  whose  case  the  actual  raising  from  actual  death 
is  distinctly  affirmed  (John  xi.  11,  14,  44).  There 
is  also  a  deeper  and  more  general  meaning  ;  for 


Christ  has,  by  His  own  resurrection  and  His 
promise  to  raise  believers,  declared  death  to  be 
but  a  sleep.  —  And  they  laughed  him  to  scorn. 
They  laughed  Him  down,  not  sharing  the  father's 
faith. 

Ver.  25.  The  crowd  was  put  forth.  They 
were  put  out  of  the  house,  as  the  next  clause  in- 
timates that  this  putting  forth  took  place  before 
the  Lord  went  into  tlie  chamber  of  death.  The 
believing  ruler  exercised  his  authority  in  his  own 
house,  though  it  may  have  been  a  work  of  diffi- 
culty, for  people  cling  to  a  funeral  custom  with 
singular  tenacity.  —  He  went  in  and  took  her  by 
the  hand.  Possibly  a  condescension  to  the  weak- 
ness of  the  father's  faith,  but  more  probably  an 
outward  sign  in  the  presence  of  chosen  witnesses, 
to  mark  the  power  as  His.  —  The  damsel  arose, 
or  '  was  raised.'  Mark  and  Luke  tell  us  the 
words  used  ;  the  former  in  the  language  of  the 
country.     She  was  raised  and  also  arose  from  her 


A  Galilean  Village. 


bed.  Her  age  was  twelve  years,  according  to 
Mark  and  Luke.  The  three  accounts  supple- 
ment each  other,  showing  the  variety  of  inde- 
pendent witnesses. 

Ver.  26.  And  the  fame  hereof,  lit.,  '  this  fame,' 
or  '  report,'  went  forth  into  all  that  land.  Many 
who  had  seen  the  girl  dead,  must  afterwards  have 
seen  her  alive. 

Ver.  27.  And  as  Jesus  passed  by  from  thence. 
Probably  as  He  left  the  house  of  the  ruler,  cer- 
tainly while  on  a  journey.  — Two  blind  men  fol- 
lowed him.  Peculiar  to  Matthew.  Blindness 
was  common  in  the  East,  and  it  was  natural  that 
the  sufferers  consorted.  To  follow  Him,  they 
need  only  let  the  cr(:)wd  take  them  along.  —  Cry- 
ing out  and  sajdng,  Have  mercy  on  ns,  thou  son 
of  David.  Blind  men  naturally  use  their  voices  a 
great  deal.  The  title,  '  Son  of  David,'  applied 
to  Christ  by  all  the  blind  men  whose  recovery  is 


mentioned  by  Matthew,  certainly  implied  His 
Messiahship. 

Ver.  28.  Into  the  house.  Our  Lord  allowed 
them  to  cry  on  until  He  reached  '  the  house ' 
(wherever  it  was),  in  order  to  draw  out  the  ex- 
pression of  their  faith.  Possibly  He  would  avoid 
a  public  response  to  the  title  '  Son  of  David.' 
The  blessing  is  granted  in  such  a  way  as  to  gain 
their  faith  and  their  confession. 

Ver.  29.  Then  touched  he  their  eyes.  As  an 
outward  sign  of  His  power.  —  According  to  your 
faith,  etc.  Faith  is  the  hand  which  takes  what 
God  offers,  the  spiritual  organ  of  appropriation, 
the  conducting  link  between  emptiness  and  God's 
fullness. 

Ver.  30.  And  their  eyes  were  opened.  A  fig- 
urative but  natural  expression  for  restoration  to 
sight.  —  And  Jesijs  solemnly  charged  them,  almost 
equivalent  to  '  sternly  threatened  them.'     These 


Chaps.  IX.  36-X.  4.]       THE   GOSPEL  ACCORDING   TO   MATTHEW.  93 

men  had  already  shouted  their  belief  in  His  Mes-  Ver.  34.     But   the  Pharisees  said.      Many  of 

Biahship,  in  the  public  street,  and  their  over-ready  them  were  probably  attracted  by  the  fact  that 

?eal  might  provoke  over-ready  opposition.  Jairus  had  called  upon  Jesus  for  help.     If  they 

Ver.  31.  Their  disobedience  was  undoubtedly  had  understood  the  saying  mentioned  in  the  last 
wrong.  They  brought  Him  no  glory  (His  fame  verse,  as  referring  to  the  Messiah,  it  would  pro 
was  already  spread  abroad,  ver.  26),  but  tarnished  voke  some  such  expression  as  is  here  recorded, 
their  faith.  Zeal  which  is  not  according  to  knowl-  — By,  lit.  'in,'  in  league  with,  the  prince  of  de- 
edge,  fails  to  keep  silent,  even  when  authorita-  mens,  he  casteth  out  demons.  As  no  mention  is 
lively  told  to  do  so.  They  doubtless  helped  to  made  of  any  reply  by  the  Lord,  the  _  Pharisees 
arouse  the  hostility  spoken  of  in  ver.  34.  Over-  may  not  have  uttered  the  sentiment  in  Christ's 
zealous  people  are  slow  to  discriminate  between  presence.  On  the  meaning  of  this  accusation  see 
notoriety  and  success.  notes  on  chap.  xii.  22  ff.,  where  it  is  openly  pre- 

Ver.  32.     As  they  went  forth,  i.  e.,  the  blind  ferred.     Their  state  was  even  worse  than  that  of 

men.     This  miracle  must,  therefore,  have  imme-  the  dumb  demoniac ;  they  used  their  power  of 

diately  followed  the  last.  —  Behold.     Another  re-  speaking  to  blaspheme  one  who  cast  out  demons, 

markable   case,   mentioned    by   Matthew   alone,  as  if  the  cause  of  the  latter  were  their  own. 

Both  he  (xii.  22  ff.)  and  Luke  (vi.  14 ff.)  mention  a  Ver.  35      And  Jesus  went  about,  etc.     An  ap- 

similar  case.     Still  another  is  mentioned  by  Mark  propriate  introduction  to  what  follows,  as  well  as 

(vii.  32  ff.)  —  They  brought  to  him.     Probably  the  a  fitting  close  to  this  account  of  the  leading  mir- 

friends  of  the  man,  but  not  necessarily  meaning  acles  performed  by  our  Lord;  almost  identical 

more  than  :  '  there  was  brought.'  —  A  dumb  man  with  iv.  23,  which  precedes  the  Sermon  on  the 

possessed  with  a  demon,  '  a  dumb  demoniac,'  the  Mount,  describing  (as  the  tense  in  the  original 

dumbness  being  the  effect  of  the  possession.  shows)  a  customary  x:ourse  of  action.     Luke  in- 

Ver.  33.  And  when  the  demon  was  cast  out,  dicates  three  journeys  through  Galilee,  the  second 
or,  '  the  demon  having  been  cast  out,'  as  a  result,  of  which  precedes  the  journey  to  Gadara,  and  is 
the  dumb  man  spake,  and  the  multitudes  mar-  mentioned  by  him  alone.  If  this  verse  refers  to 
veiled.  The  crowds  collected  on  this  eventful  a  journey  distinct  from  that  spoken  of  in  iv.  23, 
day  had  not  yet  dispersed.  —  It  was  never  so  it  must  be  the  third.  This  third  circuit  seems  to 
Been,  lit.,  '  Never  did  it  thus  appear,'  in  Israel,  have  begun  before  the  Apostles  were  sent  out 
The  double  cure  was  remarkable.  Some  trans-  (chap,  x.),  and  to  have  continued  until  their  re- 
late, '  did  he  appear,'  referring  it  to  the  manifes-  turn.  The  verse  may,  however,  be  only  a  general 
tation  of  Messianic  power.  There  may  be  a  description  of  Christ's  ministry,  closing  the  group 
secondary  reference  of  this  character  expressed  of  miracles, 
indefinitely  through  fear  of  the  Pharisees. 


Chapters  IX.  36-X.  4. 


Our  Lord's  Compassion  for  the  Multitude  ;  He  sends  out  Twelve  Apostles  as 

Laborers  into  the  Harvest. 

36  OUT  "when  he  saw  the  multitudes,  ''he  was  moved  with  «comp. chap. 
J3  compassion  on  ^  them,  because  they  fainted,  and  were  scat-  ''  ^^''^  ^'^  ^t- 

37  tered  abroad,^  '^as  sheep  having  no^  shepherd.     "^Then  saith  he  ^Numb^xxvii. 
■     unto  his  disciples,  The  harvest  truly  ^  is  plenteous,  but  the  la- ^  ^^^^-^s-^ 

38  bourers  are  few ;  Pray  ^  ye  therefore  the  Lord  of  the  harvest,  that 

X.I  he  will*^  send  forth  labourers  into  his  harvest.  '^And  when  ^  Mark  m.  13- 
he  had  called  ^  unto  him  his  twelve  disciples,  he  ^  gave  them  Luke  vi.  13 
power  ^^«2Vzj-2f  ^  unclean  spirits,  to  cast  them  out,  and -^  to  heal/chap.ix.3s- 

2  all  manner  of  sickness  and  all  manner  of  disease.^*^     ^  Now  the  g  mark  iii. 

16-19;  LUKK 

names  of  the  twelve  apostles  are  these;  The  first  Simon,  "who   ^'^^m-'^^; 
is  called  Peter,  and  "Andrew  his  brother;  'James  the  son  of -^chap.iv.is; 

3  Zebedee,    and    John    his    brother  ;     Philip    and    Bartholomew ;    John  i.  ^o, 
Thomas,  and  *  Matthew  the  publican  ;  James  the  son  of  Alpheus,  \^^^^-^l^^^.^ 

4  and    Lebbeus,    whose    surname    was    Thaddeus ;    Simon    the    9 
Canaanite.ii  and  Judas  Iscariot,  who  also  betrayed  him.^^ 

1  for  2  were  distressed,  and  scattered  ^  not  having  a 

4  omit  truly        ^  Beseech  ®  omit  will 

■^  And  he  called  «  and  ^  authority  over 

10  every  disease  and  every  sickness  (as  ver.  35)  "  Cananaean  {or  zealot) 

^2  m  delivered  him  up. 


94 


THE   GOSPEL   ACCORDING   TO   MATTHEW.       [Chaps.  IX.  36-X.  4 


Connection.  The  concluding  verses  of  chap. 
ix.,  referring  to  a  definite  occasion,  form  a  fit  in- 
troduction to  an  account  of  the  formal  sending 
out  of  the  Apostles.  Matthew  has  already  men- 
tioned the  first  call  of  some  of  the  Twelve.  Mark 
and  Luke  tell  how  they  had  been  chosen  as  a 
body  some  time  before,  after  a  night  spent  in 
prayer  (Luke  vii.  12).  The  ministry  of  our  Lord 
was  now  assuming  a  more  prominent  Messianic 
character,  and  having  been  under  His  instruction 
for  some  time,  they  are  ordained  as  His  chosen 
messengers.  It  suits  the  formal  method  of  Mat- 
thew to  give  a  list  of  the  Twelve  at  this  point. 
According  to  all  three  Evangelists,  the  date  is  near, 
the  close  of  the  second  year  of  our  Lord's  ministry. 

The  Twelve  Apostles.  In  the  four  lists 
given  by  Matthew  (x.  2-4),  Mark  (iii.  16-19),  and 
Luke  (vi.  14-16;  Acts  i.  13),  we  find  the  name 
of  Peter  first,  that  of  VWxYv^  fifth,  that  of  James 
the  son  of  Alpheus  ninth  ;  while  between,  the 
same  names  occur  in  different  order,  Judas  Iscariot 
being  always  put  last.  The  Twelve  seem  to  be 
thus  distinguished  into  three  sets  oi  four  each. 
In  the  first  the  four  fishermen,  who  were  once 
partners  in  business,  are  placed  together.  Besides 
these  two  pairs  of  brothers,  we  have  two  brothers 
(perhaps  three)  in  the  third  set,  while  Philip  and 
Bartholomew  were  friends.  All  but  Judas  were 
Galileans,  a  number  had  been  disciples  of  John, 
Our  Lord  therefore  had  regard  to  natural  rela- 
tionship and  mental  affinity  in  the  construction  of 
Uie  Apostolate,  and  the  same  principle  holds 
good  in  all  His  dealings  with  the  church.  Those 
friendships  and  fraternal  ties  are  blessed  which 
are  strengthened  by  common  attachment  to  our 
Friend  and  Elder  Brother. 

The  rest  of  the  chapter  contains  the  discourse 
delivered  to  the  Twelve,  designed  for  their  imme- 
diate mission,  but  also  (especially  the  latter  part) 
for  their  greater  subsequent  work. 

Ver.  36.  But  when  lie  saw  the  multitudes. 
The  original  indicates  that  this  was  on  a  partic- 
ular occasion.  —  He  was  moved  with  compassion. 
Popularity  called  forth  pity.  Our  Lord's  sym- 
pathy, like  ours,  was  called  forth  by  particular, 
passing  events. — Because  they  were  distressed 
and  scattered,  as  sheep  not  having  a  shepherd. 
A  figure,  showing  the  spiritual  condition  of  the 
people.  They  were  suffering  ('distressed')  from 
the  burdens  put  on  them  by  those  who  pretended 
to  be  their  shepherds,  the  scribes  and  Pharisees, 
and  uncared  for  by  these,  they  wandered  ('  scat- 
tered') as  sheep  left  to  stray  from  the  pasture. 
Their  physical  condition  as  He  looked  upon 
them  doubtless  made  the  figure  especially  apt. 
All  who  are  without  the  good  Shepherd  are  thus 
spiritually  vexed  and  abandoned. 

Ver.  37.  His  disciples.  Probably  including 
more  than  the  twelve.  —  The  harvest,  etc.  The 
people  were  ready  to  hear ;  but  could  not,  if 
more  did  not  enter  into  the  work.  As  yet.  He 
was  the  only  laborer.  Our  weak  faith  denies  the 
harvest  as  much  as  it  diminishes  the  number  of 
laborers. 

Ver.  38.  Beseech  ye.  A  strong  word.  —  The 
Lord  of  the  harvest,  i.  e.,  God.  The  harvest  in- 
cluded the  Gentile  nations,  for  the  laborers  sent 
forth  at  this  time  afterwards  preached  to  them 
also.  —  That  he  send  forth  laborers  into  his  har- 
vest. Real  laborers  are  needed,  but  only  such  as 
God  sends  forth.  This  prayer  to  the  Lord  of  the 
harvest  was  first  answered  in  the  sending  forth 
of  laborers  (the  Twelve)  by  Christ.     The  men- 


tion of  a  '  shepherd  '  (ver.  36)  suggests  that  the 
prayer  should  be  for  efiicient  laborers  who  are 
good  pastors.  New  pastors  now  came  to  replace 
the  old,  oppressive  ones  who  were  appointed  bv 
law  and  not  impelled  by  the  Spirit. 

Chap.  X.  I.  And  he  called  unto  him  his  twelve 
disciples.  There  is  here  an  indication  that  they 
had  been  previously  chosen.  They  are  now  sent 
out  as  '  laborers.'  Henceforward  they  are  '  Apos- 
tles '  (ver.  2),  with  a  definite  mission  ;  first  to 
heal,  as  Christ  did,  by  the  authority  He  gave 
them,  so  as  to  attest  the  truth  of  the  message 
they  bore  respecting  Christ  and  His  teachings. 
The  number  twelve  (3X4)  has  been  considered  a 
symbol  of  the  Trinity  (3)  indwelling  in  the  world 
(4).     See  Lange's  Com.  Matthew,  p.  183. 

Ver.  2.  Apostles,  those  sent  out ;  the  name 
was  given  when  they  were  chosen  (Luke  vi.  13), 
but  was  strictly  applicable  only  after  the  occur- 
rence here  mentioned.  On  its  fuller  meaning  see 
Acts  i.  2  if.  Matthew  mentions  the  Twelve  in 
pairs,  and  it  is  probable  that  they  were  thus 
joined  when  sent  out  two  by  two  (Mark  vi.  7).  — 
The  first,  Simon,  who  is  called  Peter.  '  First ' 
in  all  the  lists ;  '  first '  to  confess  the  Messiah- 
ship  of  Christ,  usually  '  first '  to  speak  both  be- 
fore and  after  the  death  of  Christ.  He  was  not 
the  first  to  follow  Christ ;  Andrew  and  John  pre- 
ceded him  (John  i.  37  ff),  nor  the  first  one  called, 
since  Philip  was  called  long  before  him  (John  i. 
43).  In  all  bodies  of  men,  one  must  be  first  al- 
though '  first  among  equals.'  Peter  was  there- 
fore/<?rj(?«a//j/,  not  officially,  'the  first.'  As  re- 
gards the  primacy  of  Peter,  all  that  can  be  ad- 
mitted as  historically  proven,  is  a  primacy  of 
honor  and  influence,  but  without  supremac^'  of 
jurisdiction.  See  chap.  xvi.  18,  and  John  xxi. 
15-18.  His  character  constituted  him  a  leader, 
but  he  neither  claimed  nor  possessed  this  posi- 
tion as  one  of  office  or  rank.  '  Simon '  means 
'  hearing,'  '  answer  '  ;  on  the  name  '  Peter  '  comp. 
chap.  xvi.  18. — Andrew  his  brother.  The  name 
is  probably  derived  from,  or  related  to,  a  Greek 
word,  meaning  '  manly.'  He  was  the  first  (with 
John)  to  follow  the  Lord,  and  was  called  with 
his  brother  (chap.  iv.  18  ff.) — James  the  son  of 
Zebedee.  The  same  name  as  'Jacob,'  and^iat- 
urally  common  among  the  Jews.  This  one,%su- 
ally  called  James  the  Elder,  to  distinguish  him 
from  the  other  James  (ver.  3),  was  the  first  of 
the  Twelve  to  suffer  martyrdom  (Acts  xii.  2), 
as  John  his  brother  was  the  last  survivor  (on 
the  name  see  chap.  iii.  i).  The  two  brothers 
were  called  '  Boanerges,'  according  to  Mark. 
John  is  generally  considered  the  type  of  an  affec- 
tionate character,  as  he  was  the  bosom  friend  of 
the  Lord.  Tradition  says  he  was  the  youngest 
of  the  Twelve.  The  name  of  their  mother  was 
Salome,  as  we  learn  from  comparing  Matt,  xxvii. 
56  with  Mark  xv.  40.  In  John  xix.  25  it  is  prob- 
able that  the  sister  of  the  mother  of  Jesus  refers 
to  Salome  ;  if  so,  these  two  brothers  were  cousins 
of  our  Lord. 

Ver.  3.  Philip,  not  the  Evangelist.  The  first 
disciple  called,  a  native  of  Bethsaida.  The  name 
is  Greek.  —  Bartholomew,  i.  e.,  the  son  of  Thol- 
mai.  He  is  probably  identical  with  Nathanael 
(John  i.  43),  the  friend  of  Philip,  and  is  also  sup- 
posed to  have  been  a  resident  of  Cana  in  Galilee. 
—  Thomas,  i.  e.,  '  twin,'  the  Greek  name  of  the 
same  meaning  being  '  Didymus.'  He  is  fre- 
quently mentioned  in  the  Gospel  according  to 
John.  —  Matthew  the  publican,  the  writer  of  th<^ 


Chap.  X.  s- IS-]       THE   GOSPEL   ACCORDING  TO    MATTHEW. 


95 


Gospel,  who  inserts  his  previous  employment  as 
a  token  of  the  power  of  grace.  —  James  (Jacob) 
the  son  of  Alpheus,  called  '  James  the  less,'  or, 
the  younger  (Mark  xv.  40,  where  his  mother 
Mary  is  mentioned).  The  name  '  Alpheus  '  has 
been  considered  identical  with  '  Clopas  '  or  '  Cleo- 
phas,'  since  '  the  mother  of  James  the  less ' 
(Mark  xv.  40)  is  identical  with  'Mary,  the  wife 
of  Cleophas'  (John  xix.  25).  His  mother's  sis- 
ter, in  John  xix.  25,  may  refer  to  Salome  (see 
above).  The  view  that  it  refers  to  Mary,  the 
wife  of  Cleophas,  identifies  this  James  with  '  the 
Lord's  brother'  (Gal.  i.  19) ;  the  term  being  taken 
in  the  wide  sense  of  relative.  Others  reject  the 
notion  that  the  two  sisters  had  the  same  name, 
and  think  that  Alpheus  was  an  older  brother  of 
Joseph,  who  adopted  his  children,  and  that  thus 
they  were  called  our  Lord's  '  brethren.'  We  hold 
that  James  the  Lord's  brother  was  the  author  of 
the  Epistle, 'but  not  one  of  the  Twelve,  nor  were 
any  of '  His  brethren,'  who  were  either  the  younger 
children  of  Joseph  and  Mary  or  the  children  ol 
Joseph  by  a  former  wife.  For  the  reasons,  see 
notes  on  chap.  xiii.  55.  We  only  remark  here  : 
In  the  many-varying  lists  of  the  Apostles  there  is 
no  hint  that  these  persons  were  the  Lord's  breth- 
ren ;  that  in  Matt.  xii.  46-50  these  brethren  are 
distinguished  pointedly  from  the  disciples,  at  a 
time  after  the  Twelve  were  chosen  ;  the  taunt  at 
Nazareth,  which  names  these  brethren,  loses 
much  of  its  force,  if  they  were  among  His  disci- 
ples ;  John  (vii.  5)  expressly  states  they  did  not 
believe  on  Him.  On  the  whole  subject  see 
Lange's  Com.,  Matthew,  pp.  255-260. 

Lebbeus,  whose  surname  (or  other  name)  was 
Thaddeus.  Both  have  the  same  meaning,  '  cour- 
ageous.' He  was  also  called  '  Judas  '  ;  was  prob- 
ably the  brother  of  James,  '  the  son  of  Alpheus,' 
and  the  author  of  the  short  Epistle  of  Jude. 
Comp.  Luke  vi.  16  ;  Acts  i.  13  ;  John  xiv.  22. 
•  One  of  the  Lord's  '  brethren  '  was  called  Judas 


(Matt.  xiii.  55)  ;  and  has  been  identified  with  this 
Apostle.  But  Matthew  was  also  the  son  of  Al- 
pheus, and  yet  no  one  affirms  that  he  was  the 
brother  of  James.  It  is  as  likely  that  there  was 
a  gi-eat  number  of  persons  about  our  Lord  called 
James,  Judas,  and  Simon,  as  that  two  of  the 
Apostles  mentioned  together  were  not  brothers, 
although  the  father  of  each  was  named  Alpheus. 

Ver.  4.  Simon  the  Cananaean.  Not  '  Canaan- 
ite.'  If  a  local  term  at  all,  it  means  '  an  inhabi- 
tant of  Cana';  but  it  is  probably  derived  from 
the  Hebrew,  and  is  the  same  as  '  Zelotes '  (Luke 
vi.  15,  Acts  i.  13).  The  Zealots  were  a  sect  "of 
strict  Jews,  who  afterwards  became  fierce  fanat- 
ics. They  were  apt  to  take  the  law  into  their 
own  hands,  to  punish  offences  against  the  Jewish 
law.  This  Apostle  has  also  been  considered  one 
of  our  Lord's  '  brethren,'  but  '  Simon  '  was  a 
very  common  name  (eight  persons,  at  least,  of 
this  name  are  mentioned  in  the  New  Testament). 
These  three  are  joined  together  in  all  four  lists 
of  the  Apostles,  but  there  is  no  other  hint  of  re- 
lationship. —  Judas  Iscariot,  i.  e.,  '  a  man  of  Ke- 
rioth,'  in  the  tribe  of  Judah  (Josh.  xv.  25).  He 
was  not,  like  all  the  rest,  a  Galilean.  — "Who  also 
betrayed,  or,  delivered  him  up.  The  choice  of  this 
man  remains  a  part  of  the  great  mystery  concern- 
ing God's  sovereignty  and  man's  free  choice.  He 
is  generally  supposed  to  have  been  by  nature  the 
most  gifted  of  the  Twelve ;  but  it  is  a  mistake  to 
suppose  that  the  Twelve  as  a  body  were  poor,  ig- 
norant, or  dull.  They  had  fair  natural  abilities, 
a  teachable  disposition,  and  the  common  religious 
education ;  some  had  been  in  the  preparatory 
school  of  the  Baptist ;  Peter  and  John  were  men 
of  genius,  especially  the  latter,  as  his  Gospel  abun- 
dantly proves ;  John  possessed  a  house  in  Jeru- 
salem, and  was  connected  with  the  family  of  the 
high-priest.  All  were  unsophisticated,  simple- 
hearted,  open  to  conviction,  and  fit  vessels  to  be 
filled  with  the  saving  knowledge  of  Christ. 


Chapter   X.    5-15. 


Firsi  Part  of  the  Discourse  to  the  Apostles,  containing  Particular  Directions 
for  their  Immediate  Mission. 


5  " 'T^HESE  twelve  Jesus  sent  forth,  and  commanded  ^  them, '^  ^J|[g^>  7j 

-L     saying,  Go  not  into  the  way  of  the   Gentiles,^  and  into  ^  z^'E^^^raTv! 

6  any'^  QAX.y  oi  *the  Samaritans  enter  ye  not :  ''but   go   rather  to    5°|johniv] 

7  '^the  lost  sheep  of  the  house  of  Israel.     And  as  ye  go,  preach,  cChap.xv.  24. 

8  saying,  *  the  kingdom   of  heaven   is  at  hand.     Heal   the  sick,     176;  iTaj'iii. 
cleanse  the  lepers,  raise  the  dead,'^  cast   Out  devils,^  ■^  freely  ye    17. 

9  have  ^  received,  freely  give.     "  Provide  neither  "  gold,  nor  silver,    iv.  17".' 

1  .  -Br  .  -,,         /Rom.iii.  24; 

10  nor  brass   m   your  purses  ;  nor  scrip"  tor  j/^z^r  journey,  neither    Rev.  xxi. 6; 

xxii.  17. 

two  coats,  neither  shoes  nor  yet  staves  ^ :  for  "the  workman  is^MARKvi. ? 

II  ;    LuiCE 

1 1  worthy  of  his  meat.     And  into  whatsoever   city   or    town    ve    'x-    3-5 ; 

■'  ■'  ■'  comp.  Luke 

shalP°  enter,  inquire  who  in  it  is  worthy  ;  and  there  abide  till    x-..4-i2; 


1  When  he  had  charged 

8a 

^  demons 

"  no  wallet 


2  Into  a  way  of  the  Gentiles  go  ye  not 

*  raise  the  dead,  cleanse  the  lepers 

^  o>nii  have  ''  no 

^  nor  shoes  nor  staff  1°  omii  shall 


.xxii.  35. 
k  1  Tim.  V.  i8' 
comp.  I  Cor 
ix.  7-14 


96  THE   GOSPEL   ACCORDING   TO   MATTHEW.         [Chap.  X.  5-15. 

12  ye  go  hence.^i     And  when  ye  come  ^^  into  a  house,  *  salute  it.  ^' '^Sam.  xxv. 

13  And  if  the  house  be  worthy,  let  your  peace  come  upon  it :  but 

14  if  it  be  not  worthy,  *  let  your  peace  return  to  you.     And  who-  ^  Comp.  Ps. 
soever  shall  not   receive  you,  nor  hear  your  words,  when  ^-^  ye 

depart  out  of  that  house  or  city,i* 'shake  off  the  dust   of  your  ^ ^^'^^p'="J;f5i^; 

15  feet.     Verily  I  say  unto  you,  ™  It  shall  be  more  tolerable  for  the    ''•  y-  ^"* 


xvui.  6. 
1   CI 
24. 


land  of  Sodom  and  Gomorrah  in  the  day  of  judgment,  than  for  '"  ^^^^  '''• 
that  city, 
li  depart  12  as  ye  enter  ^^  as 


1*  that  city 


The  First  Preaching  of  the  Twelve. 
The  locality  from  which  the  Twelve  were  sent 
out,  and  the  length  of  their  tour  are  unknown. 
But  Galilee,  where  our  Lord  had  Himself  labored 
so  long,  was  doubtless  the  scene  of  this  first  mis- 
sion, which  probably  covered  some  time.  The 
instruction  given,  though  directly  applicable  to 
the  Twelve  on  that  occasion,  '  may  be  taken  as 
the  type  of  all  the  commissions  given  by  Christ 
to  His  servants.'  (Lange.)  We  divide  the  dis- 
course into  two  sections.  The  second  one  is  pe- 
culiar to  Matthew,  and  more  general  in  its  char- 
acter. The  present  one  was  more  immediately 
applicable  to  the  first  preaching  tour. 

Contents.  Both  Mark  (vi.  7-11)  and  Luke 
(ix.  2-5  ;  comp.  v.  3-16)  record  the  substance  of 
this  section,  but  Matthew,  himself  an  Apostle, 
gives  a  fuller  statement,  appending  much  that  is 
not  found  in  the  other  Evangelists.  Vers.  5,  6 
tell  where  they  were  to  go  ;  vers.  7,  8  what  they 
were  to  do  (preach  and  heal)  ;  vers.  9,  10  describe 
their  outfit  or  want  of  outfit ;  vers.  11-14  their 
condtict  in  cases  of  reception  and  rejection,  while 
ver.  1 5  adds  a  solemn  warning  in  reference  to  the 
latter  case.  '  In  these  first  verses  (5,  6)  we  have 
the  location;  in  7,  8  t\i&  purpose  ;  in  9,  10  the  fit- 
ting out ;  and  in  11-14  the  manner  of  proceediiig, 
of  their  mission  ;  ver.  15  concluding  with  a  pro- 
phetic denouncement,  tending  to  impress  them 
with  a  deep  sense  of  the  importance  of  the  ofiice 
entrusted  to  them'  (Alford). 

Ver.  5.  The  way  of  the  Gentiles  would  lead 
northward,  they  were  to  go  toward  Jerusalem,  as 
we  infer  from  the  rest  of  the  verse.  —  Go  ye  not. 
This  prohibition  was  removed  after  the  resurrec- 
tion (Acts  i.  8).  To  have  taken  the  way  of  the 
Gentiles  at  this  time  would  have  closed  the  way 
to  the  hearts  of  the  Jews,  who  must  form  the 
basis  of  the  Christian  Church.  — And  into  a  city 
of  the  Samaritans  enter  ye  not.  Samaria  lay  be- 
tween Galilee,  where  they  were,  and  Judea, 
whither  they  probably  went.  They  were  not  for- 
bidden to  pass  through  that  region,  but  only  to 
stay  there.  The  Samaritans  were  half-heathen, 
the  descendants  of  Gentiles  who  had  been  par- 
tially instructed  in  the  Jewish  religion  (comp.  2 
Kings  xvii.  27-41 )  when  they  first  occupied  the 
territory  of  the  ten  tribes.  With  them  the  Jews 
had  no  dealings  in  the  time  of  our  Lord  (John 
iv.  9),  treating  them  as  heretics.  They  received 
the  law  of  Moses,  once  had  a  temple  on  Mount 
Gerezim  ;  and  they  expected  the  Messiah,  and 
our  Lord  had  already  avowed  Himself  the  Christ 
and  gained  converts  among  them  (John  iv.  9-42). 
But  the  harvest  He  there  promised  was  to  be 
reaped  after  His  death  (Acts.  viii.  5)  not  through 
this  sending  forth  of  laborers.     They  received  the 


gospel  after  the  Jews  and  before  the  Gentiles. 
The  utterance  of  this  prohibition  hints  that  the 
Apostles  had  some  idea  of  the  wider  extension 
of  the  gospel. 

Ver.  6.  Lost  sheep  (comp.  ix.  36).  As  most 
needy  and  most  ready. 

Ver.  7.  And  as  ye  go  preach,  proclaim,  an- 
nounce. The  matter  of  their  preaching  was  the 
approach  of  the  kingdom  of  heaven  (comp.  iii.  2  ; 
iv.  17).  Their  mission  was  preparatory;  the 
gospel  tells  of  a  kingdom  already  come.  As  yet 
they  were  not  instructed  to  proclaim  the  King, 
but  were  sent  rather  to  announce  the  kingdom 
(ver.  7),  'to  teach  men  its  nature,  and  to  prove  it 
at  hand  by  their  miracles.  If  men  had  faith  in 
the  words  of  the  Apostles,  they  would  soon  come 
to  Jesus  to  be  taught  by  Him.'     (Andrews.) 

Ver.  8.  According  to  the  best  authorities, 
raise  the  dead  should  come  before  cleanse  the 
lepers.  The  Apostles  did  raise  the  dead  after  the 
resurrection  of  Christ,  whether  they  availed  them- 
selves of  this  power  on  this  journey  is  not  stated. 
The  power  to  do  these  things  was  delegated  to 
them  for  the  specific  purpose  of  calling  attention  ^ 
to  and  confirming  their  words.  —  Freely  ye  re- 
ceived. This  refers  both  to  the  instruction  and 
the  power.  '  Freely  '  means  not  abundantly,  but 
gratuitously,  thus  they  were  to  give.  The  grace 
and  the  instrumentality  are  alike  unhought.- 

Ver.  9.  Although  their  labor  was  to  be  per- 
formed gratuitously  and  not  for  gain,  they  were 
not  to  make  preparations  for  the  journey,  but  to 
go  without  first  providing  a  store  of  money  :  no 
gold,  nor  silver,  nor  brass.  '  Brass,'  not  even  the 
smaller  copper  coins. — In  your  purses,  i.  e.,  gir- 
dles, which  were  used  as  pockets  or  purses. 

Ver.  10.  No  wallet.  They  need  provide  nei- 
ther money  nor  baggage.  —  Two  coats,  two  inner 
garments  or  tunics.  —  Nor  shoes.  This  either 
means  a  second  pair,  or  that  they  should  wear 
their  ordinary  sandals  without  waiting  to  get  a 
pair  of  walking  shoes.  The  latter  is  preferable, 
since  we  should  read  next,  a  staff.  '  Staves  '  was 
inserted  to  avoid  a  seeming  conflict  with  Mark  vi. 
8.  The  meaning  really  is  :  they  need  not  pro- 
vide a  staff  especially  for  this  journey,  but  take 
the  one  they  had.  They  were  to  be  free  from 
care,  not  seeking  any  profit  from  their  office  ;  out- 
wardly unburdened,  inwardly  carrying  the  great- 
est treasures.  Without  money  or  luggage  they 
would  be  most  free  from  care,  for  the  workman  is 
worthy  of  his  meat  (or  'sustenance.')  Those 
who  '  freely  received  '  from  them  are  e.xpected  in 
their  turn  to  '  freely  give.'  These  verses  in  their 
literal  sense  apply  only  to  that  particular  journey, 
the  principle,  'the  workman  is  worthy  of  his 
meat,'  remains  always  in  force.    Ver.  8,  in  forbid- 


Chaps.  X.  i6-XI.  I.]        THE   GOSPEL  ACCORDING   TO   MATTHEW. 


97 


ding  the  spirit  of  covetousness  in  the  ministry, 
shows  that  the  preaching  of  the  gospel  sliould 
not  become  a  mere  Hvelihood  ;  this  verse  shows 
that  the  laborers  should  be  without  worldly  care. 
Those  among  whom  they  labor  should  so  provide 
for  them  as  to  prevent  care  ;  the  extent  of  the 
provision  to  be  regulated  by  the  mode  of  living 
of  those  who  provide  it. 

Ver.  II.  And  into  whatsoever  city  or  town, 
etc.  Left  to  choose  their  own  precise  route,  their 
work  involved  the  exercise  of  judgment  and  pru- 
dence, it  was  not  a  mere  mechanical  routine.  — 
Who  in  it  (in  the  city  or  town)  is  worthy.  This 
refers  either  to  hospitable  or  to  pious  character, 
probably  to  both,  since  they  are  often  united. 
Those  who  bore  such  a  reputation  might  indeed 
be  unworthy  (ver.  13),  but  pious  people  easily 
find  each  other  out.  The  next  clause  assumes 
that  they  had  found  the  right  place.  —  There 
abide  till  ye  depart.  In  this  fixed  abode  they  were 
not  to  give  unnecessary  trouble  (Luke  x.  7).  They 
were  not  social  visitors  but  messengers  of  the 
gospel.  The  time  of  the  ministry  may  be  wasted 
By  social  exactions. 

Ver.  12.  The  house.  '  The  house '  they  might 
enter,  whether  it  was  the  house  of  one  really 
worthy  was  to  be  tested.  But  whether  worthy 
or  not  they  were  to  salute  it.  Conformity  to 
proper  social  customs,  without  official  pride,  with 
an  immediate  and  friendly  recognition  of  the  ex- 
pected hospitality,  irrespective  of  the  worthiness 
or  unworthiness  of  the  host. 

Ver.  13.  And  if  the  house  be  worthy,  /.  e.,  of 
your  stay.  The  worthiness  of  the  house  is  de- 
pendent on  the  worthiness  of  its  head.  In  its 
nature,  whatever  exceptions  there  may  be,  the 
family  is  to  be  regarded  as  a  spiritual  unit.  — 
Let  your  peace  come  upon  it.     The  usual  Eastern 


salutation  meant  :  '  Peace  be  to  you.'  In  the 
case  of  worthiness  the  Lord  will  ratify  your  salu- 
tation which  irvcludes  a  wish  for  the  higliest  pros- 
perity. Salutations  are  not  necessarily  unmean- 
ing forms ;  nor  should  Christians  make  them 
such.  —  Let  your  peace  return  to  you.  '  Be  con- 
tent with  having  brought  a  blessing  on  yourselves 
by  showing  such  a  spirit  and  obeying  my  express 
command  '  (J.  A.  Alexander).  It  is  implied  in 
ver.  14  that  they  should  have  no  further  fellow- 
ship with  such  households.  The  '  angels  una- 
wares '  would  thus  be  driven  away. 

Ver.  14.  And  whosoever  shall  not  receive  you, 
as  guests  in  the  house.  —  Nor  hear  your  words, 
as  teachers  in  a  town.  If  refused  in  one  house, 
they  need  not  leave  the  town  at  once,  although 
after  inquiring  for  one  '  worthy,'  such  a  refusal 
would  probably  precede  a  rejection  in  the  place 
itself.  —  Shake  off  the  dust  of  your  feet.  To  be 
done  immediately  after  decided  rejection  in  a 
house  or  a  city.  The  act  was  symbolical,  express- 
ing an  end  of  all  intercourse,  and  perhaps  an  end 
of  responsibility.  As  His  representatives,  their 
act  implied  rejection  and  consequent  judgment 
(comp.  Mark  vi.  11). 

Ver.  15.  The  solemn  formula,  Verily  I  say 
unto  you,  introduces  a  prophetic  denunciation  of 
those  who  rejected  them.  —  The  land  of  Sodom, 
etc.,  the  inhabitants  of  those  guilty  and  doomed 
cities.  The  higher  the  spiritual  offer  rejected, 
the  greater  the  sin.  Applicable  then  only  to  the 
Jews  with  their  light,  now  only  to  professing 
Christians,  not  to  the  heathen.  As  the  rejection 
would  be  general,  instructions  follow  which  ap- 
ply to  the  ministry  of  the  Apostles  during  per- 
secutions, introducing  suitable  warnings  and  com- 
forts. 


Chapters  X.   16-XI.  i. 


Second  Part  of  the  Discourse  to  the  Apostles,  containing  Instructions  Suitable 

for  their  Later  Ministry. 


16  «  "OEHOLD,   I    send  you   forth   as    sheep   in    the    midst  of 

-L'  wolves  :  be  ye  therefore  *  wise  as  serpents,  and  "^  harmless  ^ 

17  as  doves.  But  beware  of  men  :  for  they  will  deliver  you  up  to 
the  ^  ^  councils,  and  they  will  scourge  you  ^  in  their  synagogues  ; 

18  And  ^  ye  shall  be  brought  before  governors  and  kings  for  my 

19  sake,  ■''for  a  testimony  against ■*  them  and  the  Gentiles.  "But 
when  they  deliver  you  up,  ''take  no  thought  ^  how  or  what  ye 
shall  speak  :  for  '  it  shall  be  given  you  in  that  same  *"  hour  what 

20  ye  shall  speak.     ^  For  it  is  not  ye  that  speak,  but  the  Spirit  of 

21  your  Father  which  speaketh  in  you.  'And  the^  brother  shall 
deliver  up  the  ^  brother  to  death,  and  the^  father  the  ^  child: 


^  simple 
no 

VOL.    1. 


^  omit  the 
^  be  not  anxious 
7 


2  And  moreover 
^  omit  same 


a  Luke  x.  3. 

b  Gen.  iii.  i. 
c  Rom.   xvi. 

19;   Phil.  ii. 

15  ;    comp. 

I  Cor.  xiv. 

20. 
(f  See  chap.  v. 

22. 
e  Chap,  xxiii. 

34 ;  Acts  xxii. 

ig  ;  xxvi.  11 ; 

Luke  xii.  11: 

comp.  Mark 

xiii.  9. 

yChap.  viii.  4. 

^Comp.  Mark 

xiii.  11-13  ; 

Luke  xxii. 

12-1. 
h  See     chap. 

vi.  25. 
i  Ex.   iv.    12  ; 

Jer.  i.  7. 
k  Luke  xii.  12  ; 

Acts  iv.  8. 
/  Vers.  35,  36 


98  THE   GOSPEL  ACCORDING   TO    MATTHEW.       [Chaps.  X.  16-XI.  i. 

and  the  ^  children  shall  rise  up  against  their '  parents,  and  cause  '"^^^^■^''^^ 

22  them  to  be  put  to  death.     '"And  ye  shall  be  hated  of  all  men  „  chap.' xxiv 
for  my  name's  sake  :  "  but  he  that  endureth  to  the  end  shall  ^  be  ^  chap-  xxiii. 

23  saved.  But  when  they '' persecute  you  in  this  city,  ^fiee  ye  into  ^jcomp.chap. 
another  ^  :  for  verily  I  say  unto  you.  Ye  shall  not  have  gone     viii.'^^  ix.^ 

24  over  10  the  cities  of  Israel,  *  till  the  Son  of  man  be  come.   ''The'^^  q  chap!''xvi. 

.  28. 

disciple  is   not  above  his  master,  nor  the  ^^  servant  above  his  r  Luke vi.  40; 

John    xiii. 

21;  lord.     It  is  enough  for  the  disciple  that  he  be  as  his  master,     i6;xv.  20. 

-'  °  ^  ■  s  Chips.    IX. 

and  the  servant  as  his  lord.     •'If  they  have  called  the  master    34;  xii.  24; 

•'  Mark  in.  22; 

of  the  house  '  Beelzebub,^^  how  much  more  shall  they  call  them  ^  Luke  xi.  15. 

'  -^  t  1  Kings  I.  2. 

26  of  his  household  }  Fear  them  not  therefore  :  "  for  there  is  noth-  «  Luke 'v'iif ' 
ing  covered,  that  shall  not  be  revealed  ;  and  hid,  that  shall  not     ^-1^^^°^^-^, 

27  be  known.     What  I   tell  you  in  darkness.^^  that  speak  ye  in     9- 
light  ;  ^*  and  what  ye  hear  in  the  ear,  that  preach  ^^  ye  upon  the 

28  housetops.  And  "fear  not^^  them  which  kill  the  body,  but  are  "  ,^3'^-/^^'t. •';: 
not  able  to  kill  the  soul :  but  rather  ""fear  him  which  is  able  to  ^^'j;,,^  ^^^-^^ 

29  destroy  both  soul  and  body  in  hell.     Are  not  two  sparrows  sold     ^■*' 
for  a  farthing  1  ^'  and  one  of  them  shall  not  fall  on  the  ground 

30  without  your  Father.     But  ^the  very  hairs  of  your  head  are  all  "^^j^^^ukl"' 

31  numbered.     Fear  ye  not  therefore,  ^  ye  are  of  more  value  than    ^vi-.^^^^""'^ 

32  many  sparrows.    Whosoever  therefore  ^^  shall  confess  me  before  ^  xii!"i^'.''^^^ 

33  men,  "^  him  will  I  confess  also  ^^  before  my  Father  which  2*^  is  in  '  Rev.  iii.  5. 

33  heaven.  But  '^  whosoever  shall  deny  me  before  men,  him  will  I  "c^lp.Maril 
also  deny  before  my  Father  which  2*^  is  in  heaven.  Luke  ix. '26 

34  *  Think  not  that  I  am  come  21  to  send  peace  on   earth:  I  *  ^.7;_^J'.''^ 

35  came  not  to  send  peace,  but  a  sword.  For  I  am  come^^  '  to  set  "  comp^'ver^' 
a  man  at  variance  against  his  father,  and  the  ^^  daughter  against 

her  mother,  and  the  ^^  daughter  in  law  against  her  mother  in 

36  law.     '^  And  a  man's  foes  sJiall  be  they  of  his  own  household. 

37  ^  He  that  loveth  father  or  mother  more  than  me  is  not  worthy  d  Luke  xiv 
of  me  :  and  he  that  loveth  son  or  daughter  more  than  me  is  not 

^8  worthy  of  me.     And  *he  that  taketh  not  his  cross,  and  follow-  ^  chap.  xW. 

•J  J  _  24  ;    Mark 

39  eth  after  me,  is  not  worthy  of  me.    •''  He  that  findeth   his  life     Luiceix'2 
shall  lose  it :  and  he  that  loseth  his  life  for  my  sake  shall  find  /■^^l'^-  ^^-^ 

40  it.     "  He  that  receiveth  you  receiveth  me  ;  and  ''  he  that  re-     ^5;;'  '^^^^ 

41  ceiveth  me  receiveth  him  that  sent  me.  '  He  that  receiveth  a  ^vit^s^sf*' 
prophet  in  the  name  of  a  prophet  shall  receive  a  prophet's  ^  ulke"!' fl • 
reward  ;  and  he  that  receiveth  a  righteous  man  in  the  name  of  ^  MarkTx.'s^i 

42  a  righteous  man  shall  receive  a  righteous  man's  reward.  And  comp.^jo'hn 
*  whosoever  shall  give  to  drink  unto  one  of  these  little  ones  a  i  rKmgsxvii. 

10;  xviii.  4; 

2  Kings  iv. 

7  offtit  their  *  the  same  shall  ^  the  next,  or  the  other  ^  cj^ap.  xxv. 

10  throuo'h  ^^  a  ^^  or  Beelzebul  40 ;   iviark 

18  the  darkness  "  the  light  '^  proclaim  llto.'"^^ 

1®  Be  not  afraid  of  "  penny  ^^  Every  one  therefore  who 

1*  I  also  confess  ^  who  "  came 


Chaps.  X.  16-XI.  i.]         THE   GOSPEL  ACCORDING   TO    MATTHEW. 

cup  of  cold  water  only  in  the  name  of  a  disciple,  verily  I  say 
unto  you,  he  shall  in  no  wise  lose  his  reward. 
XI.  I   And  it  came  to  pass,  when  Jesus  had  made  an  end  of  com- 
manding his  twelve  disciples,  he  departed  thence  to  teach  and 
to  preach  in  their  cities. 


99 


Contents.  Peculiar  to  Matthew,  though  some 
of  the  sayings  occur  in  the  other  Gospels.  As 
sach  trials  and  emergencies  did  not  occur  on  this 
journey,  some  suppose  this  part  of  the  discourse 
was  uttered  at  a  later  period.  But  Matthew, 
himself  an  Apostle,  would  be  most  likely  to  give 
the  whole  discourse.  The  Twelve  alone  were 
prepared  for  so  early  a  revelation  about  persecu- 
tion ;  yet  this  section  is  more  universally  applica- 
ble than  the  vers.  5-15.  No  satisfactory  analysis 
can  be  given  ;  the  whole  is  a  series  of  alternate 
warnings  and  comforts.  Trials  await  them  in  the 
world  (vers.  16-18;  no  care  about  their  defence 
(vers.  19-20)  ;  the  intensity  of  persecution,  with 
the  promise  to  those  who  endure  (vers.  21-22)  ; 
then  with  a  twofold  reference,  flight  in  persecu- 
tion, with  the  accompanying  promise  (ver.  23)  ; 
the  disciples  will  only  suffer  as  Christ  has  done 
before  them  (vers.  24,  25)  ;  holy  boldness  and 
candor  enjoined,  since  we  should  not  be  afraid  of 
men,  but  fear  God,  who  is  our  protecting  father 
(vers.  26-31)  ;  as  we  confess  or  deny,  He  con- 
fesses or  denies  us  (vers.  32,  33).  The  opposi- 
tion is  further  set  forth  by  the  declaration  that 
not  peace  but  a  sword  is  the  result  of  the  gospel 
in  the  world  ;  so  that  it  divides  even  the  family 
(vers.  34-36)  ;  but  Chrjst  demands  a  love  beyond 
that  for  the  family  (ver.  y]),  that  for  life  itself 
(vers.  38,  39)  ;  and  yet  despite  this  opposition 
His  servants  bring  Him  to  those  who  receive 
them,  and  the  reward  of  reception  is  a  corre- 
sponding one  (vers.  40-42). 

Ver.  16.  Behold,  as  usual,  marking  a  new 
thought.  —  I  send  you  forth.  '  I '  emphatic  ;  I 
who  know  what  awaits  you,  send  you  into  these 
trials,  but  as  my  '  Apostles,'  with  my  authority 
and  promise' and  support.  —  As  sheep  in  the 
midst  of  wolves.  Contrary  to  the  order  of  nature, 
the  meek  and  defenceless  are  sent  among  the 
fierce  and  cruel,  their  natural  enemies.  The 
spiritual  strength  He  had  imparted  prevented 
the  discouragement  likely  to  arise  from  this  rev- 
elation of  the  thorough  hostility  of  the  world. 
Only  His  sheep  can  successfully  encounter  wolves. 
—  Be,  or  '  become,'  ye  therefore  wise  as  serpents, 
and  simple  as  doves.  Like  serpents,  cautious  in 
avoiding  danger  ;  like  doves,  in  simplicity  of  mo- 
tive (rather  than  in  harmlessness).  Wisdom  to 
avoid  persecution  without  cowardice,  simplicity 
to  encounter  it  without  compromise.  The  spirit 
of  Christ  alone  can  combine  these  apparently  an- 
tagonistic qualities  of  serpents  and  doves. 

Ver.  17.  But  beware  of  men,  /.  e.,  '  wolves.' 
Men  in  general  will  be  hostile  and  weak.  To  '  be- 
ware '  they  must  be  '  wise.'  Not  needless  sus- 
picion but  prudent  discernment.  —  Councils.  The 
regular  local  courts,  which  tried  for  heresy.  The 
sentence  they  pronounced  was  executed  in  the 
synagogues.  Literally  fulfilled  in  Apostolic  times, 
yet  in  all  ages  church  courts  have  been  apt  to  per- 
secute. Human  nature  is  selfish  and  intolerant, 
and  slow  to  learrt  the  lesson  of  mercy  and  charity. 

Ver.  18.  And  moreover.  An  additional  thought. 


Besides  trials  before  Jewish  spiritual  tribunals, 
they  should  be  brought  before  governors  and 
kings,  before  the  civil  tribunals  as  common  crim- 
inals. All  kinds  of  magistrates  and  rulers  are 
meant.  The  civil  power  has  often  aided  ecclesi- 
astical persecutors.  Romanists  still  justify  this 
step.  —  For  a  testimony  to  them  and  the  Gentiles. 
Probably  an  allusion  to  the  '  witness-bearing ' 
of  martyrdom.  This  testimony  was,  of  the  truth, 
and  made  to  the  Jews  ('  them  ')  and  the  Gentiles, 
yet  it  was  also  '  against '  both,  in  so  far  as  they 
rejected  the  truth.  Persecution  extended  the  tes- 
timony ;  the  martyrdom  extended  the  truth. 

Ver.  19.  But.  Here  the  simplicity  of  the  dove 
is  to  be  exercised.  —  Be  not  anxious,  /.  e.,  do  not 
be  unduly  concerned  ;  comp.  chap.  vi.  34  —  How 
or  what,  neither  about  i\\&form  nor  the  substance;. 
—  For  it  shall  be  given  you.  A  promise  of  spe- 
cial inspiration  for  particular  emergencies,  in  that 
hour;  hence  not  an  encouragement  to  laziness 
regarding  pulpit  preparation.  '  How '  comes 
first ;  studied  eloquence  checks  the  natural  utter- 
ances of  the  heart,  which  are  always  the  best  de- 
fence :  '  when  the  orator  wholly  disappears,  the 
True  Orator  will  appear.'  The  promise  is  :  what 
ye  shall  speak  shall  be  given. 

Ver.  20.  It  is  not  ye,  etc.  Inspiration  for 
their  defence  is  an  indirect  proof  of  the  inspira- 
tion of  the  apostolic  writings,  since  the  purpose 
of  both  is  '  testimony  '  (ver.  18),  and  writing  was 
a  permanent,  and  hence  the  most  important, 
testimony.  The  inspiration  affects  both  what  is 
said  and  hotv  it  is  said.  The  human  form  is 
influenced  by  the  Divine  substance  revealed.  — 
Your  Father.  Never  '  our  Father,'  except  in  the 
Lord's  Prayer,  which  He  taught  others  to  use. 
God  is  our  Father  in  a  different  sense  ;  Christ's 
sonship  differs  from  ours,  and  He  calls  God 
simply  'Father'  or  '  My  Father.' 

Ver.  21.  And.  The  heavenly  '  Father  '  aids  ; 
the  human  relatives  mny  persecute.  —  Deliver  up. 
Become  informers.  The  first  prophecy  of  actual 
martyrdom.  The  idea  of  persecution  in  general 
is  of  course  included.  —  Shall  rise  up.  A  strong 
word,  implying  first,  rebellion  against  parental 
authority,  and  then,  in  this  connection,  a  parri- 
cidal course  of  conduct. 

Ver.  22.  And  ye  shall  be  hated  by  all.  '  All ' 
other  than  believers,  referred  to  in  '  ye.'  This 
hatred  toward  Christ  will  spread  over  the  world 
like  an  infectious  fever  or  pestilence.  —  For  my 
name's  sake.  The  Christianity  of  Christians,  not 
their  errors  or  personal  faults,  will  call  forth  this 
hatred.  The  latter  may  be  the  pretext,  yet  the 
world  has  hated  most  those  whom  it  was  forced 
to  respect  and  admire  most.  —  He  that  endureth, 
or  'shall  have  endured,'  i.  e.,  in  his  confession  of 
Christ. — To  the  end.  In  the  case  of  individual 
believers,  to  the  end  of  life,  but  primarily  with  a 
literal  reference  to  great  epochs  ;  in  this  case,  to 
the  destruction  of  Jerusalem.  —  Shall  be  saved. 
Literally  fulfilled  in  the  escape  of  the  Christians 
from  that  doomed  city,  but  with  a  wider  applica- 


tion,  and  higher  fulfilment,  in  the  everlasting  sal- 
vation. Perseverance  to  the  end,  however  bitter, 
is  the  evidence  of  genuine  faith. 

Ver.  23.  This  city  —  the  next.  General  ex- 
pressions, though  in  particular  form. — Flee  ye. 
Here  the  wisdom  of  the  serpent  was  to  be  exer- 
cised. Flight  in  persecution,  from  selfish  regard 
to  personal  safety  and  comfort,  is  cowardice  And 
sin  ;  but  flight  from  conscientious  conviction  of 
duty  to  God  and  to  the  Church,  is  commanded 
by  Christ,  and  sanctioned  by  the  conduct  of  the 
Apostles  and  martyrs  (as  Polycarp  and  Cyprian). 
It  often  transfers  to  a  wider  field  of  usefulness. 
—  Ye  shall  not  have  gone,  etc.  The  Son  of  man 
shall  overtake  you  while  performing  this  duty. 
Before  they  finished  their  labors  in  Judea,  the 
judgment  impending  over  Jerusalem  should  come, 
and  the  old  economy  be  entirely  set  aside.  This 
prophecy  has,  however,  a  typical  or  symbolical 
reference  (as  chap,  x.xiv.).  The  literal  fulfilment 
foreshadowed  what  is  yet  to  take  place.  In  gen- 
eral, there  will  always  be  a  new  sphere  of  labor 
for  Christ's  people  when  excluded  from  the  old 
one  ;  this  succession  of  opportunities  will  not 
cease  until  the  end  comes  ;  the  missionary  work 
of  the  Church  shall  continue  till  the  second  com- 
ing of  Christ.  —  Till  the  Son  of  man  be  come,  re- 


100  THE   GOSPEL  ACCORDING   TO   MATTHEW.      [Chaps.  X.  16-XI.  i 

His  followers  :  '  teacher '  and  '  disciple ' ;  '  Lord ' 
and  '  servant ' ;  '  master  of  the  house '  and  'mem- 
bers of  the  household.' 

Ver.  25.  If  they  have  called  ;  as  they  had  al- 
ready done  (see  chap.  ix.  34  ;  comp.  chap.  xii. 
24).  —  Beelzebub,  more  correctly  '  Beelzebul.' 
The  former  ( '  lord  of  flies ')  was  the  name  of  a 
Philistine  idol.  '  Beelzebul '  means  either,  (i) 
*  lord  of  dung,'  the  word  being  changed  from 
Beelzebub  to  Beelzebul  to  admit  of  this  contemp- 
tuous sense  ;  or  (2)  '  lord  of  the  habitation.'  The 
latter  corresponds  better  with  the  expression, 
'master  of  the  house.'  Satan  is  referred  to,  but 
with  a  special  reference  to  the  indwelling  of  evil 
spirits  in  man  ;  Satan  being  their  lord.  This 
view  agrees  with  the  allusions  to  a  '  house  '  in 
connection  with  the  casting  out  of  devils,  in  chap. 
xii.  25,  29,  44,  45. 

Ver.  26.     Fear  them  not  therefore,  because  of 
the  relation  to  Christ,  who  will  certainlv  triumph. 
Another  reason  follows  :  for  there  is  nothing  cov- 
ered that  shall  not  be  revealed.     A  proverbial 
statement,  occurring  with  a  different  application 
in  Luke  xii.  2  ;  in  a  different  connection,  but  with 
the  same  general  application  in  Mark  iv.  22  ;  Luke 
viii.  18.     This  clause  refers  to  God's  dealing  ;  the 
next,  and  hid,  that  shall  not  be  known,  to  man's 
conduct    in   regard    to  what    is  re- 
vealed.    The  course  of  thought  is  : 
God    designs    to   reveal    His    truth 
('  there    is    nothing    covered,'    etc.). 
You  are  the  agents  in  doing  so,  be 
bold  therefore,  for  however  you  or 
others  may  hide  it,  there  is  nothing 
'  hid  that  shall  not  be  known.'    The 
injunction  :    '  fear  not '  has  then   a 
double  support ;   fear  not,  for  it  is 
your  duty  as  my  servants  to  proclaim 
the  truth  ;  fear  not,  for  however  men 
treat  it,  your  Master  will  set  things 
in   the   true    light.     A    subordinate 
thought  is  :  Beware  of  hypocrisy  and 
holding  back  of  the  truth ;  which  will 
be  detected  hereafter. 

Ver.  27.  What  I  tell  you  in  the 
darkness,  etc.  A  further  incitement 
to  boldness  in  preaching.  Our  Lord 
must  first  privately  teach,  so  as  to 
train  His  disciples  ;  to  them  the  duty 
of  publishing  the  truth  was  commit- 
ted. The  verse  probably  alludes 
both  to  the  extension  of  the  gospel 
beyond  the  narrow  limits  of  Pales- 
tine ;  and  also  to  the  future  revela- 
tion by  the  Holy  Spirit,  in  the  ear, 
which  was  to  be  made  known  every- 
where by  the  Apostles.  —  House- 
tops. Froir;  the  flat  roofs  of  the 
Eastern  houses  with  a  loud  voice 
the  greatest  publicity  could  be  ob- 
tained. The  whole  truth  is  to  be 
publicly  made  known. 

Ver.  28.     And  be  not   afraid  of 

them.      Boldness    and    candor     in 

speaking  God's  truth  awaken  deadly 

Such  opposers,  though  they  can  kill 

the  body,  are  not  able  to  kill  the  soul.     The  word 

translated  '  soul '  sometimes  means  '  life,'  and  is 

sometimes  contrasted  with  '  spirit ' ;  here  where 

'  body '  and  '  soul '  are  contrasted  and  then  joined 

as  including  the  whole  man,  it  must  mean  '  soul ' 

as  we  ordinarily  use  that  word,  *i.  e.,  the  whole 

immaterial  and  immortal  part  of  man.     Hence : 


Housetop. 

fers  first  of  all  to  the  destruction  of  Jerusalem, 
since  the  last  verse  pointed  to  that  event.  The 
more  remote  reference,  however,  is  not  excluded. 
Ver.  24.  The  same  general  statement,  with  a 
different  application,  is  found  in  Luke  vi.  40 ; 
John  xiii.  16.  Here  it  means  they  cannot  expect 
better  treatment  than  He  received,  thus  implying 
His  sympathy.     Notice  the  relation  of  Christ  and 


opposition. 


Chaps.  X.  16-XI.  i.]       THE  GOSPEL  ACCORDING   TO  MATTHEW. 


the  soul  is  not  killed  by  the  death  of  the  body  ;  it 
Is  the  higher  part  of  our  nature  ;  the  eternal  safety 
of  the  soul  is  infinitely  more  important  than  the 
present  safety  of  the  body.  —  But  rather  fear  Mm 
who  is  able,  etc.  God,  not  Satan.  We  may  '  be 
afraid  of '  tlae  latter,  but  are  to  '  fear '  the  former. 
Satan  does  not  destroy  '  in  hell  '  but  before,  so 
that  men  are  punished  there  with  him.  —  To  de- 
stroy both  soul  and  body  in  hell.  God  alone  is  the 
dispenser  of  life  and  death,  temporal  and  eternal. 
Hence  reverence  and  awe,  not  fear  and  terror,  are 
required,  as  the  change  of  terms  implies.  The 
change  from  '  kill '  to  '  destroy  '  is  also  signifi- 
cant. The  latter  implies  not  annihilation,  but 
continued  punishment,  affecting  both  the  material 
and  the  spiritual  part  of  man  ('both  soul  and 
body  ').  The  place  of  such  punishment  is  '  hell.' 
There  is  no  other  probable  interpretation  of  the 
passage.  Such  holy  '  fear  '  is  not  carnal  fear,  but 
sets  us  free  from  that. 

Ver.  29  introduces,  immediately  after  the  com- 
mand to  '  fear  '  God,  a  tender  description  of  His 
care,  to  call  forth  childlike  trust.  The  two  are 
joined  by  Christ,  are  joined  through  and  in  Christ 
alone.  He  reveals  God's  power  and  care  in  har- 
mony ;  He  also  harmonizes  the  corresponding  fear 
and  trust  of  the  believer,  which  are  therefore  in- 
dissoluble. —  Two  sparrows,  or  '  little  birds.'  — 


Sparrow. 

For  a  penny.  Not  the  same  word  as  in  chap.  v. 
26  ('farthing'),  but  '  assarion '  (worth  about 
three  farthings  English,  or  a  cent  and  a  half 
American),  the  tenth  part  of  a  Roman  drachm  ; 
here  used  to  express  an  insignificant  value,  the 
birds  being  very  plenty  and  destroyed  in  great 
numbers. —Not  one  of' them.  Too  small  to  be 
offered  for  sale  except  in  pairs,  yet  God  marks 
the  fall  of  one.  —  Fall  on  the  ground,  as  '  birds 
do,  when  struck  violently,  or  when  frozen,  wet, 
or  starved.'  Comp.  Luke  xii.  6:  'Not  one  of 
them  is  forgotten  before  God.' 

Ver.  30.  The  very  h^irs  of  your  head.  The 
most  special  providence,  and  the  most  absolute 
preservation.  No  part  of  our  life,  of  what  char- 
ax;terizes  or  adorns  it,  shall  be  lost.  God,  to  be 
God,  must  know  the  very  hairs  of  our  head.  The 
word  '  your '  is  emphatic,  asserting  a  special  care 
for  Christ's  disciples  :  '  Of  you  the  hairs  of  the 
head  are  all  numbered.'  This  refers  to  all  who 
truly  confess  Christ  (ver.  32). 

Ver.  31.  Fear  ye  not  therefore.  In  ver.  25  the 
motive  was  drawn  from  the  relation  to  Christ, 
here  from  the  relation  to  God  :  ye  are  of  more 
value,  /.   d'.,  in  the  sight  of  God,  who  is   'your 


lOI 

Father  '  (ver.  29).  '  The  humblest  of  God's  crea- 
tures have  their  value  in  His  sight :  how  much 
more  human  beings.  Especially  Christians,  but 
above  all,  the  witnesses  of  Jesus.' 

The  scope  of  vers.  25-31  is  :  A  right  sense  of 
our  immortality  consists  in  the  feeling  that  we  are 
perfectly  safe  in  the  keeping  of  our  Father  ;  let 
us  then  not  fear  men,  but  boldly  and  fully  pro- 
claim the  truth  we  have  from  our  Master  who  also 
suffered  from  men. 

Ver.  32.  Every  one,  without  exception.  — 
Therefore  points  to  the  previous  argument  for 
fearing  and  trusting  God. — Confess  me,  lit.,' con- 
fess in  me.'  A  peculiar  mode  of  expression, 
meaning  :  '  shall  make  me  the  object  of  his  ac- 
knowledgment among  and  before  men.'  The 
idea  of  being  '  in  Christ,'  in  vital  union  with  Him, 
is  also  implied.  Confession  is  the  first  act  of 
faith  ;  but  confessing  Christ  must  not  be  con- 
founded with  confessing  a  particular  creed  about 
Christ  framed  by  men.  —  Him  will  I  also  confess. 
'  I '  emphatic  ;  Christ  is  the  Supreme  Judge,  even 
in  the  presence  of  His  heavenly  Father,  where 
He  is  the  Advocate  of  His  people  (i  John  ii.  i). 
The  time  is  not  indicated,  but  it  will  be  publicly 
done. 

Ver.  33  solemnly  repeats  the  same  thought, 
applying  it  to  those  who  deny  Him  before  men. 
Alford  :  '  The  Lord  will  not  confess  the  confess- 
ing Judas,  nor  deny  the  denying  Peter  ;  the  traitor 
who  denied  Him  in  acts  is  denied .  The  Apostle 
who  confessed  Him  even  to  death  will  be  con- 
fessed.' We  '  confess  '  Christ  by  every  genuine 
and  earnest  testimony  for  Him  ;  we  deny  Him 
by  every  unchristian  deed. 

Ver.  34.  Think  not,  as  you  naturally  might.  — 
To  send  (lit,  'cast')  peace  on  the  earth.  The 
immediate  result  (and  purpose,  too,  since  witli 
God  and  Christ  results  are  all  purposes)  was  not 
peace,  by  external  means.  —  I  came  not  to  send 
peace,  but  a  sword.  He  was  revealed  '  that  He 
might  destroy  the  works  of  the  devil '  (i  John  iii. 
8)  ;  the  inevitable  result  of  His  coming  into  a 
world  lying  under  the  wicked  one,  is  strife.  There 
is  probably  an  allusion  to  His  own  sufferings  and 
death,  more  fully  brought  out  in  ver.  38.  He 
gave  up  His  own  life  to  the  sword  He  sent.  Yet 
the  sword  which  Christ  sends  brings  true  peace, 
while  the  false  peace,  which  men  expect  ('think 
not'),  brings  in  eternal  warfare.  The  'peace  on 
earth'  of  which  the  angels  sang  (Luke  ii.  14)  is 
not  earthly  peace,  but  God's  peace  among  God's 
chosen  ones. 

Ver.  35.  A  quotation  (or  reminiscence)  from 
Micah  vii.  6,  which  contains  the  same  general 
thought  of  wars  and  sorrows  ushering  in  the 
kingdom  of  peace.  The  sword  shall  enter  into 
the  family.  The  conversion  of  individual  mem- 
bers to  Christ  will  cause  variance.  Domestic 
peace,  the  highest  earthly  peace,  is  thus  disturbed 
by  peace  with  God  through  Christ.  It  is  sup- 
posed that  the  terms  :  a  man  {i.e.,  'a  son '  in  this 
case),  a  daughter,  a  daughter  in  law  (or  '  bride  '), 
refer  to  those  converted,  '  because  the  younger 
members  and  the  female  members  of  households 
were  commonly  the  first  to  embrace  the  gospel,' 
and  because  Christ  speaks  of  these  as  '  set '  by 
Himself. 

Ver.  36,  from  the  same  prophecy,  is  a  more 
general  statement  of  the  same  thought.  —  A 
man's  foes.  The  idea  here  expressed  is  the  re- 
verse of  that  stated  in  ver.  21. 

Ver.  37.    He  that  loveth,  etc.     Not  to  love 


102 


THE   GOSPEL   ACCORDING   TO   MATTHEW.        [Chap.  XI.  2-19. 


these  less,  but  Christ  more.  Connection  :  Love 
to  Christ  may  divide  family  ties,  but  is  superior 
to  family  affection  ;  because  it  is  a  love  and  de- 
votion due  only  to  a  Divine  being.  This  claim 
to  supreme  love,  if  made  by  others,  would  be  ex- 
treme madness  or  intolerable  presumption  ;  from 
the  God-man  it  seems  natural. — Not  worthy  of 
me.  No  one  is  worthy  of  Christ ;  but  the  love 
Christ  gives  creates  the  love  Christ  claims,  and 
is  the  reward  for  all  the  trials  and  self-sacrifices 
here  spoken  of.  Hence  the  saying  is  not  harsh, 
though  deemed  'hard.' 

Ver.  38.  Taketh  not  Ms  cross,  etc.  We  may 
supply  in  thought :  as  I  shall  carry  my  cross. 
The  culprit  bore  his  own  cross  to  the  place  of 
crucifi.xion.  The  first  allusion  to  the  mode  of  the 
death,  which  must  have  startled  the  Apostles, 
even  after  what  had  been  said. 

Ver.  39.  He  that  findeth  his  life,  shall  lose  (or 
'destroy')  it,  etc.  'Life'  is  here  used  in  two 
senses  ;  otherwise  the  paradoxical  statement 
would  have  no  meaning  at  all.  (Comp.  chap, 
xvi.  25,  26.)  In  both  clauses  it  means,  in  the 
first  instance,  the  outward,  earthly  life,  with  all 
its  pleasures  and  comforts  ;  and  in  the  second 
('  it')  the  inward,  spiritual  life,  beginning  here  in 
faith,  and  to  be  perfected  in  heaven.  This  is  the 
climax,  in  setting  forth  Christ  as  the  supreme 
object  of  our  affection.  It  is  not  said,  that  we 
must  lose  the  one  life  in  order  to  gain  the  other  ; 
nor  that  each  one  is  called  to  make  the  sacrifice 
literally.  The  meaning  is  :  Christ  must  be  loved 
more  than  life  itself,  or,  '  he  that  gains  or  saves 
his  earthly  life,  saving  it  by  unfaithfulness,  shall 
lose  his  heavenly  life  ;  but  he  that  loses  his  tem- 
poral life  by  faithfulness,  shall  find  eternal  life.' 
The  standard  is  not  too  high.  He  gave  His  life 
for  us,  and  therefore  asks  us  to  give  our  Wv&s  for 
Him ;  He  gives  His  life  to  us,  so  that  we  can  give 
our  lives  both  to  -^wA  for  Him. 

Ver.  40.  He  that  receiveth  you,  receiveth  me. 
The  concluding  verses  convey  one  appropriate 
thought,  similar  to  that  of  vers.  24,  25  :  Christ's 
disciples  are  identified  with  Him.  Notwithstand- 
ing all  the  opposition  and  sundering  of  family  ties, 
just  set  forth,  Christ's  people  carry  true  peace 
with  them,  bearing  Him  and  His  blessing  to  all 
who  receive  them.  The  reception  is  not  merely 
a  welcome  of  the  disciples  to  the  house,  but  of 
their  message  to  the  heart.     The  language  is  not 


entirely  figurative.  Those  who  welcome  the  men, 
are  most  apt  to  welcome  the  truth  they  bear,  and 
thus  the  Master  they  represent.  —  He  that  re- 
ceiveth me,  receiveth  him  that  sent  me,  /.  e., 
God.  Receiving  the  servant  of  Christ  is  receiv- 
ing God.  Comp.  John  xvii.  21,  23,  xx.  21.  Ap- 
plicable to  all  true  Christians. 

Ver.  41.  In  the  name  of  a  prophet,  /.<?,'  be- 
cause he  is  a  prophet,'  the  original  implying  an 
inward  impulse  of  love  toward  the  object.  The 
prophet  may  be  unworthy,  but  the  love  and  the 
regard  arise  from  the  relation  to  Christ  implied 
in  his  office.  — A  righteous  man,  i.  e.,  a  Christian, 
one  righteous  through  and  in  Christ ;  the  usual 
meaning  among  Christians  when  this  Gospel  was 
written.  —  Shall  receive  a  prophet's  reward  —  a 
righteous  man's  reward.  The  reward  they  re- 
ceive (not  the  reward  they  can  give)  on  the  prin- 
ciple of  identification  through  love. 

Ver.  42.  One  of  these  little  ones.  Either  the 
disciples,  or  children,  who  were  present.  The 
former  is  preferable.  An  allusion  to  their  weak- 
ness in  themselves  as  they  went  out  on  their  mis- 
sion. —  A  cup  of  cold  water  only.  The  smallest 
kindness.  —  In  the  name  of  a  disciple,  '  because 
he  is  a  disciple,'  out  of  love  to  Christ  His  mas- 
ter. —  Verily  I  say  unto  you.  A  solemn  declara- 
tion that  for  such  an  act,  he  shall  in  no  wise  lose 
his  reward.  Not  as  before,  the  reward  a  disciple 
receives,  but  a  reward  due  to  himself,  measured, 
not  by  our  estimate  of  the  act,  but  by  God's.  In 
His  sight  it  may  be  more  worthy  than  the  great 
benefactions  which  the  world  applauds.  —  Thus 
those  who  went  out  to  persecution,  to  cast  a 
sword  into  the  world,  to  be  hated  of  all,  and 
holding  loosely  to  their  lives  for  Christ's  sake, 
bestowed  blessings  by  their  very  presence,  and 
He  who  numbered  the  hairs  of  their  head,  treas- 
ured up  every  act  and  look  of  kindness  given 
them  for  their  Master's  sake. 

Chap.  xi.  I.  This  verse  probably  belongs  to 
this  section,  since  it  is  entirely  disconnected  from 
ver.  2.  —  He  departed  thence.  He  continued  His 
own  labors  as  before,  the  Apostles  being  merely 
helpers.  '  Thence,'  i.  e.,  from  the  place  where 
the  discourse  was  delivered,  probably  in  the 
neighborhood  of  Capernaum.  —  In  their  cities. 
This  was  probably  the  third  circuit  through  Gal- 
ilee, although  some  suppose  it  to  be  that  referred 
to  in  Luke  viii.  1-3. 


Chapter    XI.    2-ig. 

TJie  Message  from  yoJui   the  Baptist ;  our  Lord's  Anszver,  and  the  Subse- 
quent Discourse. 


NOW  when  John  had  ^  heard   *  in  the  prison  the  works  of  '*  \^^'^ 
r  -  -      -  .  L.-35. 


3     1  ^Christ,  he   sent  two  of  his  disciples.^      And  said  unto  him,  f  jo^h,f vf  V- 
Art  thou  ''he   that  should   come,^  or  do  we   look  for  another.^    Ps.^cxv?ii"26i 
\  Jesus'*  answered  and  said  unto  them.  Go  and  shew  John  again  °  d'lt^'^^xZ^' 

18 ;  XXXV  5; 
xlii.  7 ;  chap 
XV.  30. 


5   those   things  which   ye   do   hear  and  see 

1  omit  had  ^  by  his  disciples 

*  And  Jesus 


''The  blind    receive 

^  Cometh 
6  tell  John 


Chap.  XI.  2-19-]       THE    GOSPEL   ACCORDING   TO    MATTHEW.  IO3 

their  sight,  and  *the  lame  walk,  the  lepers  are  cleansed,  and  the  ^is.  xxxv.6. 
deaf  hear,^  the  dead  are  raised  up,  and  •''the  poor  have  the  eos-/ is.  ixi.  i; 

■^  ^  °  Luke  IV.  18. 

6  pel  preached  to  them.     And  blessed  is  he,  whosoever  shall  not  g  is.  viii.  14, 

.  ,  15;  chaps. 

be  ^offended  in  me.  "iii.  21, 57; 

XXIV.     10 ; 

7  And  as  they  departed,  Jesus  began  to  say  unto  the  multi-    ^vi.    31; 
tudes  concerning  John,  What  went  ye  out ''  into  the  wilderness  -^  chap.  iii.i; 

^  -'  '  J  Luke  1.  80. 

8  to  see  }  "^   'A  reed  shaken  with  the  wind  .-'    But  what  went  ye  out  ^  Eph.  iv.  14. 
for  ^  to  see  ?     A  man  clothed  in  soft  raiment .''  ^  behold,  they 

9  that  w'ear  soft  clothing'^  are  in  kings'  houses.     But  what  went 

ye  out  for  ^  to  see .-'     ^  A  prophet }  ^^  yea,  I  say  unto  you,  and  ^  '^^^ll;[  ^^e'- 

10  more  ^^  than  a  prophet.     For  ^^  this  is  /le,  of  whom  it  is  written,     Lu^ei.  76. 
'Behold,  I  send  my  messenger  before  thy  face,  which  ^-^  shall  ^  mal.  m.  i-, 

1 1  prepare  thy  way  before  thee.      Verily  I  say  unto  you,  Among 

them  ™  that  are  born  of  women  there  hath  not  risen  a  greater  '"  J"''  '''^-  '• 
than  John-  the  Baptist :  notwithstanding,  he  that  is  least  ^"^  in 

12  the  kingdom  of  heaven  is  greater  than  he.    And"  from  the  days  «L"kexvi.  16. 
of  John  the  Baptist  until  now  the  kingdom  of  heaven  suffereth 

13  violence,  and  the  violent  take  it  by  force.    "  For  all  the  prophets 

14  aud  the  law  prophesied  until  John.     And  if  ye  wilP^  receive  zV,  "  ^ai.  iv.  5; 

^  -^  ■'  chap.    xvu. 

It;  this  is  °  Elias,  which  was  for  to  come.^^    ''  He  that  hath  ears  to    ?o-i3;Mark 

•'  IX.       11-13  i 

hear,  let  him  hear.  Luke  i.  17; 

'  comp.   John 

16  But"  whereunto  shall    I  liken   this   generation.''      It    is  like  ,'(^^^-  ^-^ 
unto  children  sitting  in  the  markets,^"  and  calling  ^^  unto  their    l^'^^^'^ii.' 

17  fellows,  And  saying,^^  We  have  piped  unto  you,  and  ye  have    vk' 8^"}^^. 
not  danced  ;  we  have  mourned  unto  you,  and  ye  have  not  la-    "i,fi^7^'29'; 

iii.  6,  13,  22  ; 


.9. 
g  Mark  iv.  30; 


18  mented.^*^     For  John  came  ''neither  eating  *nor  drinking,  and 

19  they  say, '  He  hath  a  devil.^i  The  Son  of  man  came  eating  and  ^  Lu^ke  "^iii 
drinking,  and  they  say.  Behold  a  man  gluttonous,^^  and  a  wine-  r  chap°.'iii.4• 
bibber,  "a  friend  of  "publicans  and  "  sinners.  But  wisdom  is  ^  John vii.20. 
justified  of  her  children.-''^  z/ chaps. v;46i 

47  ;     xviii. 

®  and  the  ''  to  behold,  or  gaze  at         ^  omif  for  MLk^liXs, 

^  raiment  (in  italics)  ^**  But  wherefore  went  ye  out.''  To  see  a  prophet?  16;  Luke  v. 

"  much  more  '^'^  omit  Y ox  ^^  who  3o;xv.  i. 

1*  literally  lesser  ^^  ^j-g  willing  to         ^•^  he  is  Elijah,  that  should  come 

1'  market-places  ^s  ^i-,q  ^.^  19  ^^^j  gg^y 

^  We  piped  unto  you,  and  ye  did  not  dance  ;  we  wailed,  and  ye  did  not 
mourn  21  demon 

2^  gluttonous  man  23  ^^d  wisdom  was  justified  by  her  works. 

Introductory  Note.    The  sending  out  of  the  (according  to  Josephus,  the  fortress  of  Machaerus, 

Twelve  probably  called  into  open  manifestation  situated  on  the  border  of  Perea  near  the  desert ; 

the  opposition  of  the  Pharisees  :  hence  Matthew  next  to  Jerusalem  the   .strongest  fortress  of  the 

groups  the  events  indicating  this  hostility,  without  Jews)  the  works  of  Christ,     According  to   Luke 

regard  to  chronological  order.     The  Twelve  were  (vii.  i8),  John's  disciples  had  told  him  of  such  mir- 

not  sent  forth  until  after  the  period  covered  by  acles  as  the  raising  of  the  widow's  son  in  Nain. 

chaps,  xi.-xiii.    The  account  of  the  message  from  '  Christ,'  or  '  the  Christ.'     As  Matthew  uses  this 

John    precedes,  because    the  course    of   conduct  form  nowhere  else,  it  is  likely  that  the   disciples 

which  aroused  hostility  in  the  Pharisees  had  awak-  of  John  had  thus  spoken  of  our  Lord,  meaning  : 

ened  hesitation  on  the  part  of  John  (or  at  least  the  one  John  announced  as  the   Messiah.— He 

of  his  disciples).  sent  by  his  disciples.    This  is  the  correct  reading, 

Ver.  2.     Now  when  John  heard  in  the  prison  'Two'  is  borrowed  from  Luke  vii.  19. 


I04 


THE   GOSPEL  ACCORDING   TO    MATTHEW.      [Chap.  XI.  2-19. 


Ver.  3.  Art  thou  lie  that  cometh,  i.  e.,  the  Mes- 
siah, or  do  we  look  for  another.  Explanations : 
(i)  John  was  temporarily  in  depression  and  doubt, 
respecting  the  slow  and  unostentatious  mode  of 
Christ's  manifestation,  and  the  true  nature  of  his 
kingdom.  (2)  John's  disciples  (not  himself)  were 
in  doubt,  and  he  sent  them  to  be  instructed  ;  the 
opinion  of  some  of  the  Fathers.  This  saves 
John's  orthodoxy  at  the  expense  of  his  morality. 
There  is  no  mote  evidence  of  doubt  in  their  case 
than  in  that  of  John.  Besides  the  answer  was  ad- 
dressed to  John.  (3)  John  was  prompted  by  im- 
patient zeal,  and  wished  to  call  forth  from  Jesus  a 
public  declaration  of  His  Messiahship.  But  this 
would  have  been  even  worse  than  doubt.  (4)  John 
wished  to  learn  with  certainty  whether  this  worker 
of  miracles  was  the  one  he  had  baptized.  This  is 
opposed  by  the  phrase  '  works  of  the  Christ '  (ver. 
2).  The  first  view  is  preferable.  The  Bible  does 
not  represent  the  saints  as  free  from  imperfection 
and  doubt.  Elijah,  the  prototype  of  John,  had  his 
season  of  despondency.  John  was  at  least  disap- 
pointed, and  may  have  sent  this  message,  hoping 
for  something  to  strengthen  his  own  faith,  hoping 
perhaps  that  he  would  be  set  free  to  see  the  com- 
ing of  the  kingdom  of  heaven,  and  that  judgment 
would  come  u]3on  the  wicls-ed  ruler  and  court  from 
whom  he  suffered  ;  and  yet  doubting  because 
these  hopes  had  not  been  realized  long  before. 

Ver.  4.  Go  and  tell  John,  etc.  Our  Lord 
sends  a  message  to  John,  but  does  not  instruct 
his  disciples. 

Ver.  5.  The  blind  receive  their  sight,  or  '  see 
again.'  The  word  means  this  when  applied  to  the 
blind.  In  other  cases,  'to  look  up.'  —  Thedeadare 
raised  up.  The  raising  of  the  daughter  of  Jairus 
probably  took  place  afterwards,  but  the  miracle  in 
Nain  certainly  preceded.  —  The  poor  have  the  gos- 
pel preached  to  them.  The  '  poor '  in  spirit  are 
included.  This  is  the  climax.  Spiritual  deliver- 
ance was  the  greatest  miracle.  The  answer  (comp. 
Is.  XX.XV.  5  ;  Ixi.  i)  means  :  '  I  do  great  things  in 
physical  healing,  but  my  greatest  work  is  the  spir- 
itual healing  I  bring  :  do  not  then  expect  some 
wonderful  temporal  victory,  but  be  content  with 
the  thought  that  I  as  Messiah  am  doing  my  ap- 
propriate and  most  glorious  work.'  The  reference 
to  the  Old  Testament  prophecy  would  give  John 
both  testimony  and  instruction.  Even  our  Lord 
answers  doubt  out  of  the  Scriptures. 

Ver.  6.  And  blessed  is  he,  etc.  This  recalls 
Is.  viii.  14.  —  Offended,  /.  c,  'made  to  stumble.' 
This  does  not  upbraid,  but  cautions,  implying 
that  Christ  knew  best  what  to  do  in  His  king- 
dom. Result  of  the  message  :  we  may  well  be- 
lieve that  John  was  not  taken  away  as  a  martyr  to 
righteousness  without  having  his  faith  restored. 
His  disciples,  after  his  death  and  burial,  '  came  and 
told  Jesus'  (Matt  xiv.  12). 

Ver.  7.  And  as  they  departed.  In  Luke  vii. 
24-35,  ^^  ^"'^^  '1'^  almost  exact  parallel  to  vers. 
7-19.  The  comment  follows  at  once,  to  up- 
hold the  character  of  John,  which  might  have 
been  undervalued  in  consequence  of  his  message. 
But  he  is  not  praised  in  the  presence  of  his  disci- 
ples. —  The  multitudes.  The  great  influence  of 
John  appears  from  the  fact  that  our  Lord  thus 
appeals  to  a-mixed  crowd. — What  went  ye  out 
into  the  wilderness.  Comp.  chap.  iii.  1-5.  —  To 
behold,  or  'gaze  at.'  As  if  at  some  curious  spec- 
tacle. Popularity  is  very  often  due  to  curiosity, 
even  in  the  case  of  an  earnest  and  faithful  preach- 
er.—  A  reed  shaken  by  the  wind]     Reeds  are 


abundant  on  the  lower  banks  of  the  Jordan.  The 
meaning  is  not,  simply,  you  did  not  go  without  a 
motive,  but  he  whom  you  went  to  see  was  not  a 
fickle,  wavering  character.  Probably  an  allusion 
to  John's  doubt. 


Syrian    Reeds. 

Ver.  8.  But  what :  '  if  it  was  not  that,  what 
was  it,'  etc. —  A  man  clothed  in  soft  raiment  ? 
An  allusion  to  the  coarseness  of  John's  clothing 
(chap.  iv.  3).  — Behold.  This  is  equivalent  to,  '  oh 
no,  such  are  not  found  in  the  wilderness.' — In 
kings'  houses;  not  in  kings'  prisons.  An  allusion 
to  the  courtiers  about  Herod  Antipas.  John  was 
not  a  flatterer  nor  had  he  drawn  back  from  his 
testimony  to  Jesus  to  escape  from  prison  or  from 
any  selfish  motive.  Thus  our  Lord  defends  His 
forerunner  from  the  suspicion  of  the  multitude. 

Ver.  9.  To  see  a  prophet  T  To  this  the  crowd 
would  answer  '  yes  '  (comp.  ch.  xxi.  26).  But  our 
Lord  adds,  Yea,  most  certainly,  I  say  unto  you,  I 
who  can  speak  with  authority  on  the  subject,  and 
much  more  than  a  prophet.  John  saw  and  pointed 
out  Him  whom  the  prophets  only  predicted,  and 
he  was  himself  the  subject  of  prophecy. 

Ver.  10.  It  is  written.  Malachi  iii.  i.  The 
last  of  the  prophets  had  foretold  of  John.  His 
office  as  forerunner  of  Christ  made  him  greater 
than  them  all. —  Behold  I  send  my  messenger  be- 
fore thy  face ;  etc.  The  original  prophecy  is  :  '  Be- 
hold I  send  my  messenger  before  my  face,'  etc. 
(The  latter  part  of  the  verse  contains  a  direct 
reference  to  the  Messiah.)  Heie,  and  in  Mark  i. 
2,  Luke  vii.  27,  it  is  changed  into  a  promise  of 
God  to  Christ.  Our  Lord  on  His  own  authority 
(ver.  9  :  '  I  say  unto  you  '),  applies  the  phrase,' my 
messenger,'  to  John,  and  the  word  '  thy '  to  Him- 
self, thus  appropriating  a  pronoun  referring  to 
God.  Comp.  His  discourse  on  a  previous  oc- 
casion (John  V.  17-47),  in  which  He  refers  to  His 
relation  to  the  Father,  to  John,  and  to  the  Old 
Testament  prophets. 

Ver.  II.  Verily  I  say  unto  you.  Only  One 
could  thus  speak  concerning  the  greatest  '  born 
of  women.'  —  There  hath  not  risen  ;  been  raised 
into  prominence  by  God.  —  Born  of  women. 
Among  mankind  in  general.  Christ  was  'born  of 
a  woman'  (Gal.  iv.  4),  but  this  differs  from  the 
phrase   here  used  as   '  Son  of  man '  does  from 


Chap.  XI.  2-19.]       THE    GOSPEL   ACCORDING   TO    MATTHEW. 


105 


'  men.'  — A  greater.  No  one,  patriarch  or  proph- 
et, king  or  priest,  was  greater  ;  for  John  was  the 
forerunner  of  Christ.  Relation  to  Christ  is  the 
•  true  measure  of  greatness.  —  But  he  that  is  least, 
lit.  'less,'  either  less  than  John  or  less  than 
others.  The  latter  seems  preferable,  and  is  really 
equivalent  to  '  least.'  —  In  the  kingdom  of  heaven, 
i.  e.,  the  new  dispensation  of  grace  which  Christ 
introduces.  Not '  in  the  preaching  of  the  kingdom 
of  heaven.'  John  on  the  threshold  of  the  king- 
dom, was  in  position  the  greatest  of  all  Old  Testa- 
ment prophets  and  saints,  but  the  least  Christian, 
being  in  the  kingdom,  is  as  to  position  (not  per- 
sonal merit)  greater  than  he.  Those  born  of  the 
Spirit  are  greater  than  the  greatest  born  of  women. 
The  relation  to  Christ  is  still  more  intimate,  and 
that  determines  the  relative  greatness.  John  is 
regarded  as  still  outside  the  kingdom  into  which 
he  may  have  afterwards  entered.  If  '  less '  be 
understood  as  meaning  'less  than  John,'  then  the 
reference  is  to  relative  position,  i.  <?.,  one  lower 
in  position  or  dignity  in  the  kingdom  of  heaven  is 
greater  than  John,  who  occupied  the  highest  place 
in  the  old  dispensation.  But  this  is  indefinite. 
The  F"athers  referred  'He  that  is  less'  to  Christ, 
but  Christ  is  not  in  the  kingdom  (the  kingdom  is 
hi  Him),  and  such  a  comparison  is  scarcely  ad- 
missible after  the  application  of  prophecy  made 
in  ver.  10. 

Ver.  12.  And  from  the  days  of  John  the  Bap- 
tist until  now.  A  period  of  not  much  more  than 
a  year,  it  is  supposed.  —  The  kingdom  of  heaven 
siiffereth  violence,  or  '  is  assaulted  by  storm '  (in  a 
good  sense,  referring  to  the  excitement  and  earn- 
est endeavor  awakened  in  the  brief  period  since 
John  appeared),  and  the  violent  (those  making  the 
effort)  take  it  by  force  (actually  succeed  in  entering 
in).  Although  John  belonged  to  the  old  economy, 
the  new  ('the  kingdom  of  heaven')  was  already  on 
earth,  and  the  first  evidence  of  its  coming  was 
the  preaching  of  John  and  the  e.xcited  interest 
it  had  aroused.  This  is  in  praise  of  John,  but 
designed  especially  to  convey  the  idea  that  a  new 
era  had  already  dawned,  which  deserved  the  en- 
deavor that  had  been  aroused.  Some,  with  less 
ground,  suppose  John  and  Christ  to  be  referred 
to  by  '  the  violent.'  The  verse  states  a  historical 
fact,  suggesting  that  earnest  endeavor  is  neces- 
sary in  order  to  enter  the  kingdom  of  heaven. 

Ver.  13.  For.  A  proof  of  the  coming  in  of 
the  new  era.  —  All  the  prophets  and  the  law,  i.  <?., 
the  whole  Old  Testament.  —  Prophesied.  Only 
'  prophesied.'  '  The  law  '  is  also  a  prophecy,  even 
its  ceremonies  point  to  Christ.  — Until  John.  In- 
cluding him  as  the  last  of  the  series,  still  be- 
longing to  the  old  dispensation,  but  closing  its 
prophecy,  when  he  ushered  in  the  Messiah.  The 
joining  of  John  with  the  prophets  is  a  further  sup- 
port of  his  high  position. 

Ver.  14.  And  if  ye  are  willing  to  receive  it. 
The  Jews  expected  that  Elijah  would  rise  from 
the  dead,  hence  many  would  not  receive  it.  The 
popular  notions  on  the  whole  subject  of  prophecy 
were  incorrect ;  for  in  the  day  of  fulfilment  our 
Lord  thus  prefaces  an  explanation.  —  He  is  Elijah, 
etc.  Mai.  iv.  5,  applied  to  John  before  his  birth 
by  the  angel  Gabriel  (Luke  i.  17).  Not  the 
entire  fulfilment  of  the  prophecy,  for  John  him- 
self (John  i.  21)  said  he  was  not  Elijah,  and  our 
Lord  afterwards  intimated  that  another  coming 
of  Elijah  is  to  be  expected  (Matt.  xvii.  11). 

Ver.  15.  He  that  hath  ears  to  hear,  etc.  This 
Tisually  follows  an  important  statement,  intimat- 


ing that  he  who  has  the  discernment  to  under- 
stand will  find  the  deeper  meaning.  Here  it 
suggests  :  Christ  meant  more  than  that  John  was 
Elijah,  that  he  Himself  was  the  Messiah.  Then, 
as  now,  properly  to  understand  the  Scriptures 
was  to  know  Christ.  The  comparison  which  fol- 
lows intimates  that  few  would  '  receive  '  the  truth 
respecting  John,  or  have  '  ears  to  hear '  the  glad 
news  of  the  Messiah's  presence.  —  If  John  wished 
our  Lord  to  declare  Himself,  his  wish  was  grant- 
ed, but  the  revelation  was,  as  always,  only  to  those 
who  really  sought  to  know  Christ. 

Vers.  16-19  contain  parallels  and  contrasts  as 
in  Hebrew  poetry.  In  Luke  the  poetic  form  is 
even  more  marked. 

Ver.  16.  This  generation,  /.  e.,  the  people  then 
living  in  Judea.  —  Children,  etc.  These  children 
are  represented  as  idling  in  public  places,  sitting 
in  the  market-places.     ■ 

Ver.  17.  One  set  of  children  is  represented  as 
having  invited  another  set  to  play,  first  in  a  mock 
wedding  and  then  in  a  mock  funeral,  but  the 
latter  would  not  join  them.  Explanations  :  (i) 
The  children  calling,  represent  John  and  Jesus, 
but  these  two  earnest  preachers  would  not  be 
likened  to  idling,  petulant  children,  and  in  that 
case  the  '  mourning  '  ought  to  precede  the  '  piping.' 
—  (2)  Those  who  will  not  play  represent  the  two 
preachers,  but  this  is  opposed  to  the  word  'fel- 
lows '  or  'companions  '  in  ver.  16,  as  well  as  to 
the  parallel  passage  in  Luke  (vii.  32),  where  the 
children  are  spoken  of  as  '  calling  to  one  an- 
other.' All  the  children  were  petulant.  (3)  The 
simplest  view  :  The  whole  company  of  children 
represent  the  Jews,  engaged  in  the  childish  pur- 
suits of  amusement  and  showing  disagreement, 
discontent,  and  petulance.  With  these  '  children  ' 
the  children  of  wisdom  are  contrasted  (Luke). 

Ver.  18.  For.  An  evidence  of  the  petulant 
spirit  (so  ver.  19).  —  John  came  neither  eating 
nor  drinking.  He  came  as  a  prophet,  and  living 
in  a  peculiar  manner,' neither  eating  bread  nor 
drinking  wine  '  (Luke  vii.  33)  ;  '  his  meat  was  lo- 
custs and  wild  honey  '  (chap.  iii.  4).  —  And  they 
say,  He  hath  a  demon.  A  demon  of  melancholy  ; 
he  is  a  fanatic. 

Ver.  19.  The  Son  of  man.  Peculiarly  appro- 
priate here,  where  our  Lord  speaks  of  Himself, 
as  appearing  in  His  exalted  mission,  eating  and 
drinldjig,  like  all  other  men ;  going  to  places  of 
festivity,  such  as  the  wedding  at  Cana,  the  feast 
at  the  house  of  Levi,  identifying  Himself  with 
men  in  their  ordinary  life.  —  Behold.  .  Those 
who  cried  out  against  austerity  objected  also  to  a 
teacher  of  righteousness,  who  showed  himself 
thoroughly  human  in  social  life. — A  winebibber. 
Our  Lord  used  wine,  as  those  about  Him  did. 
There  was  nothing  singular  in  His  social  habits 
as  the  Son  of  man.  But  the  generation  which 
had  denounced  asceticism  in  John,  at  once  mag- 
nified this  into  a  crime.  —  A  friend  of  publicans 
and  sinners.  Thoroughly  worldly  people  seek  to 
parry  the  claims  of  spiritual  truth  by  assailing  its 
teachers,  in  childish  petulance,  with  such  contra- 
dictory accusations,  extending  their  criticisms  to 
dress,  food,  expression  of  countenance,  cut  of  the 
beard  and  parting  of  the  hair.  Much  time  has 
been  wasted  in  trying  to  satisfy  those  '  sitting  in 
the  markets  '  and  playing  there.  Those  who  hate 
the  truth  will  hate  its  representatives  and  will 
never  understand  their  principles,  or  be  satisfied 
with  their  practice.  To  our  own  Master  we  stand 
or  fall.  —  And,  or,  'and  yet,'  in  opposition  to  this 


I06  THE   GOSPEL   ACCORDING   TO   MATTHEW.      [Chap.  XI.  20-30. 

childish  conduct,  Wisdom,  the  wisdom  of  God,  the  children  of  wisdom  are  childlike,  in  humility 

personified  here  as  in  the  Book  of  Proverbs,  was  and  faith,  and  their  '  works  '  correspond.     The 

justified;  not  'is,'  nor  'will  be.'  —  By,  or  'from,'  result  in  their  case  has  justified  the  wisdom   ot 

her  works.     The  common  reading  here   is  bor-  God's  method.     Some,  however,  refer  the  clause 

rowed  from  Luke  vii.  35  :  'by  all   her  children.'  to  the  Jews,  either  in  solemn  irony  (claiming  to 

The  general  sense  is  the  same  ;  here  the  reference  have  wisdom,  their  works  should  justify  it),  01 

is  to   the   actions  of   these    children    of  wisdom,  implying  that  their  contradictory  judgments  con- 

The  judgments  of  the  world  are  childish,  those  of  f uted  each  other  and  thus  confirmed  '  wisdom.' 


Chapter    XI.    20-30. 


Denunciation  of  Judgment  on  the  Cities  of  Galilee,  followed  by  a  striking 
Ascription  of  Praise  and  a  tender  Invitation. 

20  nr^HEN  began  he  to  upbraid  the  cities  wherein  most  of  his  -^  Luke  x.  13- 

2 1  JL  mighty  works  were  done,  because  they  repented  not :  "  Woe  b  joim  i.  44. 
unto   thee,  Chorazin !    woe  unto  thee,  *  Bethsaida  !    for  if  the     ?.; ;  Mark 

111.  8  ;  Luke 

miarhty  works,  which  were  done  in  you,  had  been  done  in  "  Tyre    vi.  17 

o       J  ^  J         '  -^  d  Jonah  in.  6. 

and  Sidon,  they  would  haye  repented  long  ago  **  in   sackcloth  ^<jhj|p^|^.  13; 

22  and  ashes.     But  I  say  unto  you,  It  shall  be  more  tolerable  for^^^^-^^^  ^^^ 

23  Tyre  and  Sidon  at  ^  the  day  of  judgment,  than  for  you.     And     4^/^^^ 


22. 

xvii. 
xxu. 


Is. 

XIV.  13. 

thou,  *  Capernaum,  ^  which  art  exalted  unto  heayen,  shalt  ^  be  "  g^ek.^'xx'vd. 
brought  down  to  hell :  ^  for  if  the  mighty  works,  which  haye  ^"in^'^g/^'*^: 
been  done  in  thee,  had  been  done  in  Sodom,  it  would  haye  re-  f  cdmpiLuke 

24  mained  until  this  day.     ''  But  I  say  unto  you.  That  it  shall   be  ^  chaps' 
more  tolerable  for  the  land  of  Sodom  in  the  day  of  judgment,     Acts''x.'46 

,  ^  ,  /  Luke   xxiii. 

than  tor  thee.  34;  johnxi. 

25  'At  that  time^  Jesus  *  answered  and  said,  I  thank  thee,  O  2s.'  ""'  ^]] 
'Father,  Lord  of  heayen  and  earth,  because  '"thou  hast  hid*  24;iCor.i". 
these  things  from  the  wise  and  prudent,  and  hast  "  reyealed  ^  «  Ps.  viii.  2 ; 

e.  1  c        '■  •  ttS       chap.    xxi. 

26  them  unto  babes.     Eyen  so,*' Father ;  for'  so  it  seemed  good**     ^s. 

o  Chap,  xxviii. 

27  in    thy   sight.      "All   things   are^  deliyered   unto    me    of   my     isjjohniii. 

'  -^  35;    xiii.   3; 

Father:    and   no  man   knoweth   the    Son,   but^°  the    Father;     'sy"-  2;   i 

Cor.  XV.  27. 

neither  knoweth  any  man  the  Father,  ^  saye  the  Son,  and  he  to  /iJohnvH.29; 

•'  '  vni.    19;    X. 

whomsoeyer  the  Son  will  ^^  reyeal  Jiim.  joiin  vii  3^' 

28  ^Come  unto  me,  all  ji?  that  labour  and  are  ''heayy  laden,  and  I  '■Comp-Luke 

29  will  give  you  rest.  Take  my  yoke  upon  you,  and  ^  learn  of  me  ;  ■"  -Ij^"?]!?" u. 
for  I  am  'meek  and  lowly  in  heart :  and  "ye  shall  find  rest  unto     I.Vi^john 

30  your  souls.     For  "my  yoke  is  easy,  and  my  burden  is  light.  t  zedi.  ix.  9; 

2  Cor.  X.  I ; 

1  in  2  Shalt  thou  be  exalted  unto  heaven  ?  thou  shalt  go  down  „  jer.  vi.  16^ 

unto  hell,  or  Hades.  ^  season  *  that  thou  didst  hide  v  i  John  v.  3. 

5  and  reveal  ^  yea  "^  or  that  ^  it  was  well-pleasing 

9  were  ^°  save  ^^  willeth  to 

Contents.     This  section  is  a  continuation  of  on  the  other,  expanded  into  a  thanksgiving,  a  dec- 

the    preceding   discourse.     The    comparison    be-  laration  of  His  own  exalted  position,  and  a  tender 

tween  the  children  of  'this  generation' and 'wis-  invitation.     The  connection  with  what   precedes 

dom  '  which  is  justified  by  her  works,  is,  on  the  one  is  obvious,  and  also  the  relation  of  the  two  parts, 

hand,  sharpened  into  a  declaration  of  judgment  The  thoughts  of  vers.  21-24  were  uttered  again  at 

against  the  unrepentant  cities  He  had  visited,  and,  the  sending  out  of  the  Seventy  (Luke  x.  12-15). 


Chap.  XI.  20-30.]       THE   GOSPEL  ACCORDING   TO    MATTHEW. 

—  The  aufhoritative  tone  of  vers.  21-24,  the  dec- 
laration of  what  would  have  taken  place,  the 
positive  statement  of  what  will  occur  at  the  judg- 
ment, form  a  contrast  to  the  tenderness  of  vers. 
25-30.  But  both  parts  coincide  with  our  Lord's 
character  of  holy  love.  The  authority  to  invite 
involves  the  authority  to  denounce  ;  the  willing- 
ness to  bless  implies  the  curse  of  those  who  would 
not  be  blessed  ;  the  praise  of  the  Father's  good 
pleasure  befits  the  Son  who  reveals  Him. 

Lessons  :  In  the  sight  of  Christ,  one  rejecting 
Him  in  the  midst  of  light  is  worse  than  a  hea- 
then ;  offers  of  grace  and  threats  of  judgment 
are  proportionate  ;  faithful  preaching  makes  the 
faithless  hearer  more  guilty  ;  pride  hardens  even 
more  than  impurity.  The  thought  of  persistent 
sin  leads  our  Lord  to  His  Father,  yet  in  thanks- 
giving ;  '  So  it  was  well-pleasing,'  the  comfort  of 
God's  adopted  children,  taught  them  by  the  Only 
Begotten ;  the  authority  of  the  Son  the  security 
for  our  rest  in  Him  ;  the  declaration  of  His  abil- 
ity to  bless  followed  by  a  declaration  of  His  will- 
ingness (see  further  on  the  verses). 

Ver.  20.  Then  began  he.  Probably  '  pointing 
to  a  pause  or  change  of  manner  of  our  Lord.'  — 
To  upbraid.  Often  used  of  men  in  a  bad  sense, 
here,  implying  moral  disapproval  and  righteous 
indignation.  —  Wherein  most  of  his  mighty  works 
were  done.  Probably  only  the  smallest  part  of 
our  Lord's  miracles  are  detailed  by  the  Evan- 
gelists (comp.  John  xxi.  25).  We  have  no  ac- 
count of  any  miracles  in  'Chorazin'  and  '  Beth- 
saida'  (ver.  21).  —  Because  they  repented  not. 
The  object  of  the  miracles  was  to  lead  to  repent- 
ance. 

Ver.  21.  The  places  of  less  importance  come 
first. — Chorazin.  Mentioned  only  here  and  Luke 
X.  13.  Probably  identical  with  the  ruins  of 
Kerazeh. — Bethsaida.  A  city  of  Galilee  (John 
xii.  21)  ;  the  home  of  Peter,  of  Andrew,  and 
of  Philip  (John  i.  44;  xii.  21).  Mark  mentions 
the  name  twice  (vi.  45  ;  viii.  22).  In  one  in- 
stance the  reference  to  a  place  on  the  eastern 
shore  is  obvious-  Views  :  (i)  The  ancient  view  : 
but  one  place,  namely,  on  the  western  shore. 
This  involved  difficulty  in  explaining  Mark  vi. 
45.  (2)  The  usual  modern  view  :  two  places, 
namely,  '  Bethsaida  of  Galilee '  on  the  western 
shore  ;  '  Bethsaida  Julias  '  on  the  eastern  shore. 
(3)  The  latest  and  best  view  :  One  place  situ- 
ated at  the  northern  end  of  the  lake  on  both 
sides  of  the  inlet,  hence  partly  in  Galilee,  and 
yet  on  the  site  of  Bethsaida  Julias  and  the 
eastern  shore  of  the  lake.  So  Dr.  Thomson. 
See  notes  on  Mark  vi.  45.  —  Tyre  and  Sidon. 
Ancient  Gentile  cities  in  existence  at  that  time. 
The  corruption  of  these  places  had  been  spoken 
of  ages  before  by  the  prophets.  —  They  would 
have  repented.  Our  Lord  claims  knowledge  of 
contingent  spiritual  events.  —  Long  ago.  Either, 
the  cities  would  have  changed  their  character 
in  ages  past,  or  the  present  inhabitants  would 
have  repented  speedily.  —  In  sackcloth  and  ash- 
es. The  symbol  of  mourning  and  repentance 
(comp.  Jonah  iii.  5-9,  on  the  repentance  of  Nin- 
eveh). The  costume  of  mourners  resembled  a 
sack  with  holes  for  the  arms,  and  it  was  usual  to 
strew  ashes  upon  the  head. 

Ver.  22.  But  I  say  unto  you,  It  shall  be  more 
tolerable,  etc.  An  authoritative  judgment  as  to 
the  measure  of  human  responsibility.  The  final 
decision  in  the  day  of  judgment  would  be  His 
also. 


107 


Ver.  23.  Capernaum,  shalt  thou  be  exalted 
unto  heaven  T  The  correct  reading  is  a  question 
anticipating  a  negative  answer :  Nay,  thou  shalt 
go  down,  etc.  The  place,  as  the  centre  of  our 
Lord's  activity,  enjoyed  special  piivileges.  In 
wealth  Capernaum  could  not  be  compared  with 
Sodom  ;  its  lofty  situation  is  uncertain,  hence  a  ref- 
erence to  this  is  doubtful.  —  Shalt  go  down  unto 
hell,  or  Hades,  the  'place  of  the  dead,'  not  the 
place  of  future  punishment.  A  figure  of  spirit- 
ual destitution  and  desolation,  as  '  heaven '  repre- 
sented privilege.  Nothing  positive  about '  Hades ' 
can  be  inferred  from  this  verse,  though  it  cer- 
tainly hints  at  a  disembodied  state  between  death 
and  the  resurrection,  which  differs  from  '  hell,' 
where  both  'soul  and  body'  are  punished  (x.  28). 
Temporal  judgments  have  been  linked  with  the 
spiritual  degradation  here  predicted  ;  the  very 
sites  of  these  cities  are  disputed.  —  Sodom  (com- 
pare its  history  in  Genesis,  chaps,  xiii.-xix.)  was 
the  synonyme  for  wickedness. — Remained  until 
this  day.  As  it  was  the  oldest  city  of  importance 
in  Palestine,  the  language  is  the  more  striking. 

Ver.  24.  A  future  judgment  is  referred  to, 
since  our  Lord  speaks  of  what  shall  take  place 
with  regard  to  Sodom,  which  had  been  so  long 
destroyed.  The  inhabitants  had  not  been  anni- 
hilated. 

Ver.  25.  At  that  season.  Probably  imme- 
diately after  the  denunciation  just  recorded. — 
Answered.  Not  necessarily  to  an  oral  question, 
nor  even  to  the  thoughts  of  the  listeners.  The 
ascription  of  praise  seems  rather  an  answer  to 
His  Heavenly  Father. — I  thank  thee,  'I  fully 
confess,  thankfully  acknowledge  the  justice  of 
thy  doings.'— 0  Father,  Lord  of  heaven  and  earth. 
Christ  addresses  God  as  His  '  Father,'  not  as  His 
'  Lord.'  There  are  four  instances  of  such  public 
address  of  our  Saviour  to  His  Father  ;  in  each 
case  resulting  from  deep  emotion.  Here  the 
cause  was  the  impenitence  of  '  His  own '  peo- 
ple. The  term,  '  Lord  of  heaven  and  earth,'  is 
peculiarly  appropriate,  since  He  was  about  to 
mention  another  evidence  of  God's  sovereignty. 
—  That  thou  didst  hide  these  things,  /.  ^.,  the 
character  and  saving  work  of  Christ,  but  includ- 
ing the  condemnation  of  the  proud,  the  saving 
of  the  humble,  and  the  righteousness  and  mercy 
of  God  as  thereby  displayed  ;  for  the  revelation 
of  all  these  things  centres  in  the  revelation  of 
Christ  to  the  believing  heart.  God  hides  such 
things  only  in  just  judgment,  and  the  exercise  of 
His  justice  is  rather  a  leaving  of  the  sinner  to 
the  natural  result  of  his  sin.  —  The  wise  and  pru- 
dent, according  to*^  worldly  estimate  ;  in  this  case, 
Pharisees  and  proud  Jews.  Those  most  learned 
and  sagacious  in  all  earthly  things  often  cannot 
understand  the  simplest  truths  of  Christianity. 
They  are  hid  from  them,  by  God  indeed,  but 
through  their  own  pride.  Merely  intellectual 
culture  usually  leads  to  pride,  which  is  the  great- 
est hindrance  in  learning  moral  and  religious 
truth.  —  Reveal  them.  These  things  are  revealed 
in  general  to  men  in  the  Gospel,  but  also,  through 
this,  revealed  to  individuals.  —  Unto  babes.  Those 
despised  by  the  world,  because  often  ignorant  of 
what  it  values,  or  considered  '  babes,'  because 
they  believe  like  little  children  what  their  Heav- 
enly Father  reveals  to  them. 

Ver.  26.  Yea,  that  it  was  well-pleasing  in  thy 
sight.  Praise  for  His  '  good  pleasure '  which 
involves  His  wisdom,  prudence,  and  goodness. 
When  men  deny  these  qualities  or  we  cannot  fully 


ro8 


THE    GOSPEL  ACCORDING   TO    MATTHEW.      [Chap.  XH.  1-21. 


perceive  them,  we  may  still  praise  His  'good- 
pleasure,'  as  our  Master  did. 

Ver.  27.  All  things,  whether  of  judgment  or 
salvation,  of  hiding  or  revealing. — Were  deliv- 
ered unto  me  by  my  Father.  '  All  things  were 
by  the  Father  brought  into  connection  with,  and 
subordination  to  the  economy  instituted  by  Christ.' 
His  power  as  King  extends  over  both,  tlie  lost 
and  saved.  —  And  no  one  knoweth  the  Son  but  the 
Father,  etc.  This  great  mystery  of  Christ's  power 
over  all  things  rests  upon  the  greatest  of  myste- 
ries, the  person  of  Christ,  the  Son,  as  related  to 
the  Father,  a  mystery  thoroughly  known  (as  the 
Greek  word  means)  only  to  the  two  parties,  the 
Father  and  the  Son.  —  And  he  to  whomsoever 
the  Son  willeth  to  reveal  it.  The  Son  is  the 
Revealer  of  this  mystery,  and  about  it  all  revela- 
tion centres,  not  only  written  revelation,  but  the 
revelation  made  to  our  hearts.  This  verse,  the 
genuineness  of  which  is  not  disputed,  contra- 
dicts the  notion  that  the  view  of  the  Person  of 
Christ  presented  in  the  fourth  Gospel  is  differ- 
ent from  that  of  the  three  others.  To  know  God 
men  need  a  revelation  from  this  lowly  Saviour. 
The  same  pride  still  refuses  it.  John  the  Baptist 
had  said  this  of  Christ  (John  iii.  35),  and  now 
Christ  says  it  Himself  in  a  discourse  which  began 
in  a  defence  of  the  Baptist. 

Ver.  28.  Come  unto  me.  Christ  now  shows 
first  of  all  His  winiitgness  (comp.  ver.  27)  in  this 
invitation. — All  ye  that  labour,  etc.,  'all  the  la- 
boring and  the  burdened.'  A  figurative  descrip- 
tion of  men  seeking  to  become  holy  by  external 
acts  of  righteousness.  The  immediate  reference 
is  to  the  Jews  struggling  to  obtain  deliverance 
through  the  law,  and  oppressed  by  the  yoke 
placed  upon  them  by  the  Pharisaical  interpreta- 
tion of  it.  It  is  applicable  to  all  men  as  subject 
to  misery,  actively  and  passively  ;  but  most  di- 
rectly to  those  conscious  of  sin,  striving  to  make 
themselves  better,  or  sinking  under  a  sense  of 
their  guilt. — And  I  will  give  you  rest.  '  I '  is 
emphatic ;  other  teachers  lay  burdens  on  you,  I 


am  able,  as  well  as  willing,  to  end  your  useless 
labor  and  remove  the  crushing  burden. 

Ver.  29.  Take  my  yoke  upon  you.  The  Jews 
called  the  law  a  'yoke'  Our  Lord  here  refers  to 
His  rule,  doctrine,  and  leadership.  — And  learn  of 
me.  Either,  take  pattern  from  me,  or  as  the  con- 
text suggests,  become  my  disciples.  —  For  I  am 
meek  and  lowly  in  heart,  not  in  appearance 
merely,  as  the  scribes.  Humility  is  the  first 
requisite  in  learning  of  God.  The  '  meek  and 
lowly '  One  can  teach  us  this  first  lesson.  The 
lowliness  seems  the  greater  from  the  language  of 
ver.  27. — And  ye  shall  find  rest  unto  your  souls. 
Rest  of  soul  is  the  true  aim  ;  we  must  seek  it,  and 
seek  it  from  Christ.  'Man  is  made  for  Christ, 
and  his  heart  is  without  rest,  until  it  rests  in 
Him.' 

Ver.  30.  For  my  yoke  is  easy  (wholesome)  and 
my  burden  is  light.  The  '  yoke  '  answers  to  those 
'  laboring  ; '  the  '  burden  '  to  those  '  heavy  laden.' 
Christ  does  not  promise  freedom  from  labor  and 
burdens,  but  promises  that  we  shall  be  so  changed 
as  to  find  them  '  wholesome  '  and  light.  Christ 
indeed  demands  a  righteousness  exceeding  that 
of  the  Scribes  and  Pharisees,  and  teaches  us  that 
there  is  a  depth  of  meaning  in  the  law,  which  our 
consciences  did  not  perceive  ;  yet  He  says  that 
His  yoke.  His  requirements,  are  wholesome,  and 
His  burden,  oftentimes  a  cross,  is  light !  One 
who  goes  to  Christ  to  find  rest  for  his  soul,  ob- 
tains from  Him  peace  of  conscience  and  power 
to  obey.  We  go  to  Him  as  a  teacher  meek  and 
lowly  in  heart ;  the  first  lesson  learned  is,  to 
humbly  and  penitently  take  from  Him  what  we 
need.  What  He  has  done  fo?-  us  secures  pardon, 
what  He  does  in  us  gives  power.  The  Teacher  of 
the  highest  morality  could  only  fulfil  these  prom- 
ises by  becoming  an  actual  Saviour  from  sin ; 
that  He  can  and  will  save  is  the  ground  tone  of 
the  whole  passage.  Saved  by  Him,  indeed,  as 
Augustine  says,  the  yoke  is  like  the  plumage  of 
the  bird,  —  an  easy  weight  enabling  it  to  soar 
heavenward. 


Chapter   XII.    1-2 1. 


Two  Sabbath-day  Discussions ;   Our  Lord  retires  in  consequence  of  the  Hos- 
tility of  the  Pharisees. 


"AT  that  time  Jesus  went  on  the  sabbath  day  through  the 
■Lx.  corn  ;  ^  and  his  disciples  were  a  hungered,^  and  *  began  to 

2  pkick  the  ears  of  corn,^  and  to  eat.  But  when  the  Pharisees 
saw  it,  they  said  unto  him,  "^  Behold,  thy  disciples  do  that  which 

3  is  not  lawful  to  do  upon  the  sabbath  day.'^  But  he  said  unto 
them,  Have  ye  not  read  ^  what  David  did,  when  he  was  a  hun- 

4  gered,^  and  '^  they  that  were  with  him  ;  How  he  entered  into  the 
house  of  God,  and  did  eat  -^the  shewbread,  which  was  not  lawful 
for  him  to  eat,  neither  for  them  which  ^  were  with  him,  '  but  only 

5  for  the  priests  .-"^     Or  have  ye  not  read  ^  in  the  law,  how  that  on 


^  grain-fields 
*  omil  day 


-  hungry 
5  that 


^  pluck  ears  of  grain 

®  save  for  the  priests  alone  ? 


a  Mark  ii.  23- 
28;  LuKEvi. 

'"5- 
b  Deut.  xxiii. 

c  Comp.    ver. 

10 ;     Luke 

,\iii.  14;  xiv. 

3  ;   John  V. 

10  ;  vii.  23  ; 

ix.  16. 
d  I  Sam.  xxi. 

6. 
e  Comp.    I 

Sam.  xxi.  i, 

2. 
/  Exod.   XXV. 

30 ;    Lev. 

xxiv.  5-8. 
g  Lev.  xxiv.  g. 
h  Num.  xxviii. 

9, 10;  Comp. 

I  Chron.  ix. 

32;    John 

vii.  22,  23. 


Chap.  XII.  I-2I.]      THE   GOSPEL  ACCORDING   TO    MATTHEW.  109 

the  sabbath  clays  "'  the  priests  in  the  temple  profane  the  sabbath, 

6  and  are  blameless  .^     But  I  say  unto  you,  *'  That  in  this  place  is  *  ^omp.'^Htg 

7  one  greater  than  the  temple.^  But  if  ye  had  known  *  what  this  Jj;_  1;  ^^'" 
Ineaneth,  '  I  will  have  mercy,   and  not  sacrifice,  ye  would  not  /  Hos.^vl^'e'.^ 

8  have  condemned  the  guiltless.^  For  the  Son  of  man  is  Lord 
even  of  the  sabbath  day.^*^ 

9  And  when  he  was  departed  thence,  he  "*  went "  into  their  syna-  '"^^'^''LuKE 

10  gogue  :    And,  behold,  there  was    a   man   which  had  his  hand    ^'-^-ii- 
"  withered. ^2   And  they  asked  him,  saying.  Is  it  lawful  to  heal  on  «  Johnv  3 

1 1  the  sabbath  days  .-*  '^  that  they  might  accuse  him.  And  he  said 
unto  them.  What  man  shall  there  be  among  ^^  you,  that  shall 
have  one  sheep,  and  if  it  1*  fall  into  a  pit  on  the  sabbath  day, 

12  will  he  not  lay  hold  on  it,  and  lift  it  out  .-' ^^     "How  much  then  "Comp.chap, 

■'  ,  X.  31. 

is  a  man  better  then  a  sheep  .■*     Wherefore  ^^  it  is  lawful  to  do 

13  well  on  the  sabbath  days.  Then  saith  he  to  the  man.  Stretch 
forth'  thine  hand.  And  he  stretched  it  forth  ;  and  it  was  re- 
stored whole,  like  ^'  as  the  other. 

14  Then  the  Pharisees  went  out,  and  held  a  council  ^^  against  him, 

15  how   they  might  destroy  him.       But  when   Jesus   knew  it,  he 

P  withdrew  himself  ^^  from  thence  :  and  ^  great  multitudes  ^^  fol-  ^  Mark  Hi.  7; 

"  see  chap.  x. 

16  lowed  him,  and  he  healed  them  all.     And  ^charged  them  that    r?,- 

'  .  o  q  Chap.  XIX.  2 

17  they  should  not  make  him  known:  That  it  might  be  fulfilled '' ;^^j^'-^^ifi' 

18  which  was  spoken  by  Esaias^^  the  jDrophet,  saying,  *  Behold  ^^i\\x^2u' 
my  servant,  whom  I  have  chosen  ;  22  my  beloved,  '■  in  whom  my  \  seechap!m; 
soul  is  well  pleased  :  "  I  will  put  my  Spirit  upon  him,  and  he  «  comp.  is. 

19  shall  shew 2'^  judgment  to  the  Gentiles.     He  shall  not  strive,  nor    iv'.'is- John 

20  cry  ;   neither  shall  any  man  "^  hear  his  voice  in  the  streets.     A    '"'  ^'^' 
bruised  reed  shall  he  not  break,  and  smoking  flax  shall  he  not 

21  quench,  till  he  send  forth  judgment  unto  victory.     ''And  in  his  ^  Comp.  is 
name  shall  the  Gentiles  trust.^^ 

"^  day  8  j-i^a(-  vvhich  is  greater  than  the  temple  is  here 

^  blameless  ^"^  Lord  of  the  Sabbath 

^^  And  he  departed  thence  and  went  i^  having  a  withered  hand 

^^of  1*  this  ^5  raise  it  up 

^'^  so  then  ^"^  omit  like  ^^  took  counsel 

^^  And  Jesus  knowing  it  withdrew  ^'^  many 

21  Isaiah  ^^  chose  ^^  proclaim 

■^*  one  ^^  hope 


Chronology.      Mark   and    Luke    place   the  certain  that  the  Sermon  on  the  Mount  had  not 

events  of  this  section  just  before  the  choice  of  the  yet  been  delivered  ;   also  that  the  controversy  in 

Tivelve,  which  occurred  during  our  Lord's  retire-  regard  to  the   Sabbath  had  already  begun  (John 

ment.     The  season  of  the  year  may  have  been  v.  "16)  at  Jerusalem.     The  connection  of  thought 

April,  at  which  time  the  barley  would  be  ripe.  seems  to  have  occasioned  the  order  of  Matthew. 

It  has  been  inferred  from  Luke's  account  (vi.  i  :  The   easy  yoke   of   Christ  and   the  burden  laid 

'second  Sabbath  after  the  first,')  that  the  second  upon  the  people  by  the   Pharisees  are  strikingly 

Sabbath  was  in  the  second  week  after  the  pass-  illustrated  by  the  conduct  of  the  latter  ;  the  sover- 

over;  but  this  is  not  even  probable  (see  Luke).  eignty  He  claimed  (chap.  xi.  27)  is  exemplified  by 

The  supposition  that  a  Passover  intervened  at  His  words  respecting  the  temple  and  the  Sabbath, 

this  time,  rests  mainly  on  that  phrase,  which  is  The   Sabbath   Controversy.     The   misun- 

rejected  by  many  modern  critics.     It  seems  quite  derstanding  of  our  Lord's  teachings  in  regard  to 


no 


THE   GOSPEL  ACCORDING   TO   MATTHEW.     [Chap.  XII.  1-21. 


Sabbath  observance  arises  mainly  from  overlook- 
ing the  circumstances  in  which  He  spoke,  (i) 
The  observance  of  the  Sabbath  had  been  the 
great  outward  mark  of  distinction,  while  the  Jews 
were  in  exile ;  the  strict  observance  of  it  after- 
wards became  an  expression  of  national  Jewish 
feeling.  As  spirituality  decreased,  formality  in- 
creased ;  during  our  Lord's  ministry  the  P'ourth 
Commandment  was  made  the  basis  of  over  refined 
distinctions  and  petty  minutiae.  Here  then  was 
the  stronghold  both  of  Jewish  exclusiveness  and 
Pharisaical  formalism.  To  this  our  Lord  must 
be  antagonistic.  (2)  The  Sermon  on  the  Mount 
was  delivered  after  these  Sabbath  controversies. 
This  is  one  reason  for  the  omission  of  any  ref- 
erence to  the  Fourth  Commandment  in  that  dis- 
course. (3)  There  is  no  evidence  that  the  Fourth 
Commandment  was  abrogated,  or  that  its  require- 
ments were  curtailed.  Our  Lord's  arguments  are 
drawn  either  from  Old  Testament  facts  and  prin- 
ciples, or  from  Jewish  practice.  He  gave  a  spir- 
itual character  to  the  whole  Decalogue,  and  His 
opposition  was  to  the  unspiritual  observance  of 
the  Sabbath.  To  keep  the  Christian  Sabbath  as 
Christ  would  have  us  do  it,  also  'exceeds  the 
righteousness  of  the  Scribes  and  Pharisees.' 
(4)  The  two  discussions,  recorded  by  three  Evan- 
gelists, point  to  the  lawfulness  and  even  duty  of 
performing  on  the  Sabbath,  works  of  necessity 
(first  Sabbath)  and  of  7)iercy  (second  Sabbath). 
The  accounts  differ  in  a  number  of  points  :  one 
Evangelist  omitting  an  argument  rendered  prom- 
inent by  another ;  but  the  principles  laid  down 
are  essentially  the  same. 

Ver.  I.  At  that  time,  or  '  season.'  Here  used 
indefinitely.  See  Luke  vi.  i,  as  to  the  date. — 
Through  the  grain  fields.  The  grain  was  probably 
barley,  which  ripens  in  April  in  that  region  and  is 
usually  harvested  in  May. —  His  disciples.  Not  the 
'  Twelve  '  exclusively,  probably  including  most  of 
them.  —  And  began  to  pluck  ears  of  grain.  Per- 
mitted by  the  Mosaic  law  (Deut.  xxiii.  25).  The 
word  '  began  '  hints  that  they  were  interrupted  by 
the  objection  of  the  Pharisees. 

Ver.  2.  But  when  the  Pharisees  saw  it.  They 
were  lying  in  wait  for  something  as  a  ground  of 
opposition. — They  said  unto  him.  Luke  repre- 
sents the  objection  as  made  to  the  disciples,  both 
were  probably  addressed.  —  That  which  it  is  not 
lawful  to  do  on  the  Sabbath.  It  was  lawful  on 
other  days,  all  admitted ;  but  the  Pharisees 
claimed  it  was  not  lawful  on  the  Sabbath.  Pluck- 
ing grain  on  the  Sabbath  was  construed  by  the 
Rabbins  into  a  kind  of  harvesting.  This  depar- 
ture from  their  formal  legalism  was  magnified  by 
the  Pharisees  into  a  breaking  of  God's  law. 

Ver.  3.  Have  ye  not  read  what  David  did.' 
All  three  Evangelists  record  this  main  argument 
against  the  Pharisees.  The  case  of  David  (i 
Sam.  xxi.  1-6)  was  peculiarly  in  point.  The  Phar- 
isees insisted  that  their  mode  of  observing  the 
Sabbath  was  needful,  if  a  man  would  be  a  patriotic 
Jew  and  acceptable  to  God,  but  a  model  of  Jewish 
piety  had,  according  to  the  Scriptures,  violated 
the  law  as  they  construed  it.  —  Hungry,  as  His 
disciples  had  been. 

Ver.  4.  The  house  of  God,  The  tabernacle 
at  Nob.  —  The  shew-bread.  Twelve  loaves  were 
placed  in  rows  upon  a  table  in  the  holy  place,  as 
a  symbol  of  the  communion  of  God  with  men. 
They  were  renewed  every  seven  days,  on  the 
Sabbath,  the  old  loaves  being  eaten  by  the 
priests.     David  probably  came  on  the  day  the 


old  loaves  were  taken  away,  /.  e.,  on  the  Sab- 
bath ;  which  makes  the  case  very  appropriate. 
David  did  what  was  actually  forbidden,  yet  hun- 
ger was  a  sufficient  justification,  much  more 
might  the  constructive  transgression  of  the  disci- 
ples be  justified  by  their  hunger.  Princ^le  : 
Works  of  necessity  have  always  been  permitted 
on  the  Sabbath. 

Ver.  5.  The  priests  in  the  temple  profane 
the  Sabbath  and  are  blameless?  Peculiar  to 
Matthew.  On  the  Sabbath  the  priests  must 
change  the  shewbread,  and  offer  double  offerings. 
That  construction  of  the  law  which  condemned 
His  disciples,  would  condemn  this  as  a  profana- 
tion, yet  the  priests  were  blameless.  Works  of 
7iecessity  on  the  Sabbath  are  not  only  permitted, 
but  may  become  a  duty  (see  ver.  6). 

Ver.  6.  That  which  is  greater,  not  some  one 
greater  ;  the  comparison  with  the  temple  occa- 
sions this  form,  although  the  reference  is  un- 
doubtedly to  Christ  Himself.  Argument :  If  the 
priests  in  the  temple  are  authorized  to  profane 
the  Sabbath  (according  to  your  view  of  what  that 
means)  in  the  performance  of  necessary  duties, 
how  much  more  can  One  who  is  the  real  temple 
of  God  on  earth  authorize  His  followers  to  do  so  ; 
or,  if  the  former  are  blameless,  so  are  these  who 
have  grown  hungry  in  following  Him  who  is 
greater  than  the  temple.  This  '  meek  and  lowly ' 
Teacher  asserts  this  on  His  own  authority.  Works 
of  necessity  become  a  duty  on  the  Sabbath  only 
when  so  declared  by  Christ,  or  as  we  follow 
Christ. 

Ver.  7.  But  if  ye  had  known.  They  ought 
to  have  known,  professing  to  interpret  the  Old 
Testament.  —  I  will  have  mercy,  etc.  Quoted 
before  (chap.  ix.  13),  from  Hosea  vi.  6.  Our 
Lord  properly  censures  them,  after  defending  his 
disciples.  They  did  not  recognize  this  greater 
temple  (ver.  6),  nor  accept  the  service  which  God 
had  approved  ;  '  mercy  and  not  sacrifice,'  had 
they  done  so,  they  would  not  have  condemned  the 
blameless  (the  same  word  as  in  ver.  5). 

Ver.  8.  For  the  Son  of  man  is  Lord  of  the 
Sabbath.  This  crowning  thought  occurs  in  all 
three  narratives.  The  emphasis  rests  on  the 
word  '  Lord.'  The  term  'Son  of  man'  implies 
His  Messiahship.  Tne  Jews  admitted  that  the 
authority  of  the  Messiah  was  greater  than  that  of 
the  law  of  the  Sabbath,  hence  this  declaration 
would  serve  to  increase  the  hostilitv  of  the  Phari- 
sees. Still  the  more  prominent  idea  is  this :  as 
Son  of  man.  Head  and  Representative  of  renewed 
humanity,  our  Lord  is  Lord  of  the  Sabbath.  As 
such  He  has  the  right  to  change  the  position  of 
the  day,  but  the  language  points  to  a  perpetuity 
of  the  institution.  It  implies  further  that  a  new 
air  of  liberty  and  love  will  be  breathed  into  it,  so 
that  instead  of  being  what  it  then  was,  a  badge  of 
narrow  Jewish  feeling  and  a  field  for  endless 
hair-splitting  about  what  was  lawful  and  unlaw- 
ful, it  becomes  a  type  and  foretaste  of  heaven,  a 
day  when  we  get  nearest  our  Lord,  when  we  rise 
most  with  Him,  when  our  truest  humanity  is 
furthered,  because  we  are  truly  made  like  the 
'  Son  of  man.'  See,  further,  on  Mark  ii.  27. 
Lange  :  '  Christ  is  Lord  of  the  Sabbath,  being 
Himself  the  personal  sabbath  :  all  that  leads  to 
Him  and  is  done  in  Him,  is  Sabbath  observ- 
ance ;  all  that  leads  from  Him  is  Sabbath-break- 
ing.' 

Ver.  9.  And  he  departed  thence.  The  miracle 
which  follows,  took  place  on  another  Sabbath 


Chap.  XII.  1-21.]      THE   GOSPEL  ACCORDING   TO    MATTHEW. 

(see  Luke  vi.  6),  probably  the  next  one.  —  Went 
into  their  synagogue.  The  synagogue  of  His 
opponents,  probably  in  some  important  town  in 
Galilee.  Luke  says  He  taught  there,  as  seems  to 
have  been  His  habit. 

Ver.  ID.  A  man  having  a  withered  hand.  It 
was  not  only  paralyzed,  but  dried  up.  According 
to  Luke,  the  right  hand ;  the  language  used  by 
Mark  implies  that  this  was  the  effect  of  accident 
or  disease.  There  is  no  evidence  that  the  man 
was  aware  that  the  Pharisees  wished  to  make  use 
of  him  to  accuse  Jesus. — And  they  asked  him, 
The  other  accounts  tell  us  only  of  their  'watch- 
ing' Him,  to  accuse  Him,  and  lead  us  to  infer 
that  our  Lord,  knowing  their  thoughts,  took  the 
first  active  step  by  calling  upon  the  man  to  '  stand 
forth,'  and  that  then  this  questioning  took  place. 
—  Is  it  lawful  to  heal,  etc.  This  question  was 
put  that  they  might  accuse  him,  might  find  in 
His  teaching  and  then  in  the  act  of  mercy  they 
expected  would  follow,  the  basis  for  a  formal 
charge  before  the  local  tribunal  of  which  they 
were  themselves  members  (see  ver.  14). 

Ver.  II.  Luke  introduces  the  reply  of  this 
verse  on  another  occasion.  It  was  always  ap- 
propriate under  such  circumstances.  —  What 
man,  etc.  Such  an  act  of  mercy  to  a  beast  was 
allowed  and  usual  then  ;  but  the  Rabbins  after- 
wards (perhaps  on  account  of  this  reply)  forbade 
aaything  more  than  to  '  lay  planks '  so  that  the 
animal  could  come  out  of  itself. 

Ver.  1 2.  How  much,  then,  is  a  man  better  than 
a  sheep  T  Some  take  this  as  an  explanation  : 
'  Of  how  much  more  worth  now  is  a  man  than  a 
sheep  ! '  But  it  is  better  to  regard  it  as  a  ques- 
tion. Our  Lord  recognizes  the  superiority  of  man, 
as  well  as  the  superior  claims  of  humanity.  — 
Wherefore  it  is  lawful,  etc.  (Comp.  Mark  and 
Luke.)  Works  of  mercy  on  the  Sabbath  are 
lawful  and  right.  Hypocrites  care  more  for 
ceremonies  than  for  their  cattle,  and  more  for 
their  cattle  than  for  suffering  humanity. 

Ver.  13.  Mark  tells  us,  that  'they  held  their 
peace,'  and  both  he  and  Luke  describe  our  Lord 
as  looking  round  upon  them  (with  anger  and 
grief).  The  manner  in  which  the  healing  took 
place  gave  no  legal  ground  for  a  charge  on  ac- 
count of  His  actions.  He  did  not  touch  the 
man,  or  even  command :  be  healed,  but  simply 
said :  Stretch  forth  thine  hand.  The  man  had 
no  power  to  do  this,  and  as  in  the  case  of  spirit- 
ual healing,  the  act  of  stretching  forth  was  both 
the  effect  and  the  evidence  of  Divine  power. 
The  man's  faith  was  manifest  in  his  attempt  to 
obey,  and  that  too  in  the  midst  of  such  an  assem- 
bly. His  act  was  a  defiance  of  them,  and  yet  it 
was  not  a  forbidden  act,  so  that  they  could  not 
accuse  either  the  Healer  or  the  healed. 

Ver.  14.  Then  the  Pharisees  took  counsel 
against  him.  '  Held  a  council '  is  almost  too 
strong  ;  it  was  scarcely  a  formal  meeting  of  the 
local  tribunal,  although  the  consultation  was  at- 
tended by  its  members.  Mark  says  that  'the 
Herodians  '  (or  court  party)  joined  in  the  plot. 
Some  suppose  that  this  was  occasioned  by  the 
refusal  of  Jesus  to  see  Herod  (Luke  ix.  9),  but 
that  probably  occurred  after  this  time.  The  hos- 
tility to  John  would  make  them  ready  to  oppose 
our  Lord,  and  open  to  the  suggestion  of  the  Phar- 
isees, who  were  '  filled  with  madness '  (Luke  vi. 
II). 

Ver.  15.  Withdrew.  Not  from  fear,  but  to 
carry  out  His  ministry  without  interruption  from 


III 


these  plotters. — Many.  'Multitudes'  is  to  be 
omitted.  It  is  evident  that  our  Lord  did  not 
wish  to  avoid  the  people.  —  He  healed  them  all, 
/.  e.,  all  who  needed  healing,  possibly,  including 
spiritual  healing  also.  This  verse  seems  to  refer 
to  a  definite  occasion,  and  not  to  be  a  general 
description  of  frequent  withdrawals,  extending 
over  a  considerable  period.  The  very  detailed 
account  of  Mark  (iii.  7-12)  opposes  the  latter 
view. 

Ver.  16.  And  charged  them,  etc.  Mark  tells 
of  the  similar  command  given  to  'evil  spirits.' 
This  more  general  prohibition  was  probably  given 
to  prevent  a  rupture  between  His  carnal  follow- 
ers and  the  Pharisees,  so  early  in  His  ministry.  — 
Make  him  known,  as  the  Messiah. 

Ver.  17.  That  it  might  be  fulfilled,  etc. 
While  Mark  details  the  occurrences,  Matthew 
only  declares  that  the  retirement  of  our  Lord 
was  a  fulfilment  of  prophecy,  however  contrary 
to  the  popular  notions  about  the  Messiah. —  Isa- 
iah the  prophet.  (Chap.  xlii.  1-4).  A  transla- 
tion from  the  Hebrew,  made  by  the  Evangelist. 

Ver.  18.  Behold  my  servant.  The  Greek 
word  means  both  'son'  and  'servant.'  Christ  as 
Messiah  was  obedient  as  a  '  servant '  and  dear  as 
a  '  Son.'  The  latter  thought  comes  into  promi- 
nence in  the  next  clause  :  my  beloved,  etc.  Comp. 
the  accounts  of  the  baptism  (chap.  iii.  17)  and 
the  transfiguration  (chap.  xvii.  5).  On  the  former 
occasion  there  was  a  direct  fulfilment  of  the 
words  :  I  will  put  my  Spirit  upon  him.  —  He  shall 
proclaim  judgment  to  the  Gentiles  ;  announce  the 
final  judgment  to  the  Gentiles,  presenting  Himself 
as  the  Judge.  Many  from  Gentile  regions  were 
present  at  the  time  just  spoken  of  (Mark  iii.  8). 
Some  understand  the  clause  as  a  prediction  that 
the  gospel  ('judgment')  should  be  preached  to 
the  Gentiles.  But  this  is  not  exact,  and  obscures 
the  contrast  in  the  prophecy.  The  Messiah  is  the 
Judge  and  yet  meek. 

Ver.  19.  He  shall  not  strive,  nor  cry,  etc.  Not 
a  combatant  nor  a  noisy  declaimer  in  public 
places,  but  meek  and  retiring.  (Those  who  refer 
'judgment '  to  the  gospel,  take  this  verse  as  de- 
scriptive of  the  means  by  which  it  was  to  be 
extended.)  There  is  also  a  contrast  with  'vic- 
tory '  in  ver.  20.  He  presents  Himself  as  Judge 
and  yet  is  meek  ;  He  is  meek,  does  not  strive, 
and  yet  shall  be  victor.  The  lessons  are  ob- 
vious. 

Ver.  20.  A  bruised  reed,  etc.  The  reed  is  a 
hollow  cylinder,  so  formed  that  its  strength  and 
usefulness  are  well-nigh  lost,  if  it  be  bruised. 
It  is  also  emblematic  of  feebleness,  being  easily 
bruised.  The  figure  points  to  the  state  of  the 
sinner  as  useless  and  weak,  while  the  word 
'  bruised  '  suggests  the  idea  of  contrition.  Our 
Lord  will  not  reject  feeble,  marred  but  contrite, 
sinners.  —  Smokiiig  flax.  Threads  of  flax  were 
used  as  wicks.  The  smoking  resulted  not  from 
the  exhaustion  of  the  oil,  but  from  the  fault  of 
the  wick.  Quenching  it  would  be  to  throw  it 
away  altogether  on  account  of  its  imperfection. 
Alford  says  of  the  two  metaphors  :  'A  proverbial 
expression  for,  "  He  will  not  crush  the  contrite 
heart,  nor  extinguish  the  slightest  spark  of 
repentant  feeling  in  the  sinner.'"  The  former 
might  also  be  referred  to  a  contrite  sinner,  the 
latter  to  an  imperfect  believer.  The  Lord  did  not 
use  harsh  violent  measures,  but  dealt  tenderly 
and  gently  with  all  such  —  Till  he  send  forth 
judgment  unto  victory,  /.  e.,  till   He  cause  His 


112  THE   GOSPEL   ACCORDING  TO   MATTHEW.       [Chap.  XH.  22-50. 

judgment  to  end  in  victory,  so  that  no  further  Ver.  21.     And  in  his  name  shall  Gentiles  hope. 

conflict  will  romain.     '  Send  forth  '  indicates  great  On  the  ground  of  what  His  name,  as  the  Messiah, 

power.     The  gentle  mode,  characteristic  of  our  implies.    Those  to  whom  He  presented  Himself 

Lord  personally  was  to  be  characteristic  of  His  as  Judge  would  learn  to  trust  Him  in  consequence 

dealings  through  His  militant   people  up  to  the  of  the  gentle,  patient  dealing  just  spoken  of,  and 

day  of  final  decision,  when  the  Judge  shall  end  more  fully  brought  out  in  the  original  prophecy, 

the  conflict   in  final,  absolute  victory.     The  lat-  Matthew  here  omits  part  of  a  verse  in   Isaiah 

ter  thought   is  lost,  if   'judgment '   is   taken  as  and  paraphrases  the  part  he  retains,  but  without 

meaning  'the  gospel.'  any  important  variation  in  sense. 


Chapter  XII.   22-50. 


Blasphemous  Accusation  of  the  Pharisees  ;  they  afterwards  seek  a  Sign  ;  the 
nearest  Relatives  of  Christ. 

22  "'  I  ^HEN  was  brought  unto  him  one  possessed  with  a  devil.^  "  ^j^'^colp.*' 

-L     blind,  and  dumb:  and  he  healed  him,  insomuch  that  the    ^^^p-^-^^- 

'  '  34* 

23  blind  and  dumb  both  spake  ^  and   saw.     And  all  the  people  ^ 

24  were  amazed  and  said,  Is  not  this*  *the  Son  of  David.''  cpy|.  ^  see  chap.  ix. 
when  the  Pharisees  heard  it,  they  said,  This  fellow  ^  doth  not  '^  ^gf cha'p.'^x! 
cast  out  devils,^  but  by "  Beelzebul)^  the  prince  of  the  devils.^    ^^^ 

25  And  Jesus  ''knew  their  thoughts,  and  *said^  unto  them,  Every  ^.s^e  chap, 
kingdom  divided  against  itself  is  brought  to  desolation  ;  and  ^  makk  iii.  23 

o  ij  fc>  '  -27 ;    Luke 

26  every  city  or  house  divided  against  itself  shall  not  stand :  And    "'•  '7-22- 
if  Satan  cast  out  Satan,  he  is  divided  against  himself ;  how  shall 

27  then  ^^  his  kingdom  stand  .-•     And  if  I  by  "  Beelzebub  ^  cast  out 
devils,^  by^  whom  do  •''your  children  cast  thejn  out .-'  therefore  ^^^.^^p-..^^ 

-^  J  Kings  11.  3. 

28  they  shall   be   your  judges.     But  if  I  cast  out  devils^  by  the 
Spirit  of  God,  then  the  kingdom  of  God  is  come  unto  ^^  you. 

29  Or  else, ^"-^  ^ how  can  one  enter  into  a  strong  man's  house,  and -?■  i^- =^'''- 24- 
spoil  his  goods,  except  he  first  bind  the  strong  man  }  and  ''  then  ^'  ^*-  ''"•  "• 

30  he  will  spoil  his  house.  '  He  that  is  not  with  me  is  against  me ;  '  com ''Sviarit 
and  he  that  gathereth  not  with  me  scattereth  abroad.^^  |^-^°'  ^""^^ 

31  *  Wherefore  1'^  I  say  unto  you,  all  manner  of  ^^  sin  and  bias- ^  hlTs-^o^I'' 
phemy  shall  be  forgiven  unto  men  :  but  '  the  blasphemy  against  /  co"mp.'"''/°" 

32  the  Holj/  Ghost  1*5  shall  not  be  forgiven  unto  men.^^  And  J°''"^-'^- 
"' whosoever  speaketh  a  word  against  the  Son  of  man,  it  shall  "' ''^""•'•'3 
be  forgiven   him :   but  ^  whosoever  speaketh  against  the  Holy 

Ghost,  it  shall  not  be  forgiven  him,  neither  in  this  world,  nei- 

33  ther  in  the  'zvorld  to  come.^^  "  Either  make  the  tree  good,  and  «  See  chap 
his  fruit  good ;  or  else  make  the  tree  corrupt,  and  his  ^^  fruit 

^  or  a  demonia:  2  t^^t  the  dumb  man  spake    ^  multitudes 

*  Is  this  ^  man  6  demons 

''  or  in  8  or  Beelzebul  ^   And    knowing   their 

10  then  shall  "  upon                                             thoughts  he  said 

^2  omi'^  else  ^^   o//n't  abroad  ^*  Therefore 

^^  every  i^  against  the  Spirit  "  omi'^  unto  men 

^"  nor  in  that  which  is  to  come  i9  its 


vm 
38;  Jas.  iv 


Chap.  XII.  22-50.]       THE   GOSPEL   ACCORDING   TO    MATTHEW.  1 13 

34  corrupt :  for  the  tree  is  known  by  his  fruit.^o  "  O  generation  21  -See chap. iii. 
of  vipers,  how  can  ye,  being  evil,  speak  good  things  t  ^for  out  of  i*  Comp.  Luke 

35  the  abundance  of  the  heart  the  mouth  speaketh.  A 22  good 
man  out  of  the  ^3  good  treasure  of  the  heart  ^^  bringeth  forth 
good  things :  and  an  22  evil  man  out  of  the  ^^  evil  treasure  bringeth 

36  forth  evil  things.  But  '^'  I  say  unto  you,  That  every  idle  word 
that  men  shall  speak,  they  shall  give  account  thereof  in  the  day 

37  of  judgment.  For  «by  thy  words  thou  shalt  be  justified,  and  by  ^  ^^"'^p-J^^ 
thy  words  thou  shalt  be  condemned. 

38  Then  certain  of  the  scribes  and  of  the^^  Pharisees  answered,^^ '- ch^P-^xvi. 

39  saying,  Master,  '^  we  would  see  a  sign  from  thee.  But  he  an-  ^i.'i6;'john 
swered  and  said  unto  them, 'An  evil  and '^ adulterous  genera-  \cliXll: 
tion  seeketh  after  a  sign  ;  and  there  shall  no  sign  be  given  to  it, '  ^^^''o^^^~ 

40  but  the  sign  of  the  prophet  Jonas  :  ^s  For  "  as  Jonas  ^^  was  three  t  Mark 
days  and  three  nights  in  the  whale's  belly  ;^^  so  shall  the  Son 

•I'll  r     1  1      "  Jonah  i.  17. 

of  man  be  three  days  and  three  nights  m  the  heart  of  the  earth. 

41  "The  men  of  Nineveh  shall  rise  in  judgmental  yN\X}ix  this  gene- z/ Jonah i. 2. 
ration,  and  '"  shall  condemn  it :  because  ^  they  repented  at  the  ^j^naiilii.  ^ 
preaching  of   Jonas ;  ^9  and,  behold,  a  ^  greater  ^^  than  Jonas  ^^  is  y  V"-  ^• 

42  here.  "^The  queen  of  the  south  shall  rise  up  in  the  judgmental  "^  acS'^k.' 
with  this  generation,  and  ^  shall  condemn  it :  for  she  came  from     '' 

the  uttermost  parts ^^  of  the  earth  to  hear  the  wisdom  of  Solomon; 

43  and,  behold,  a  greater  ^^  than  Solomon  is  here.  When  "  the  un-  «LaKExi.24- 
clean  spirit  ^^  is  gone  out  of  a^^  man,  he  walketh  ^^  through  *dry  bvL  ixiii.  i; 

44  places,  seeking  rest,  and  findeth  none.  Then  he  saith,  I  will 
return  into  my  house  from  whence  I  came  out  ;  and  when  he  is 

45  come,  he  findeth  it  empty,  swept,  and  garnished.  Then  goeth 
he,  and   taketh  with  himself  seven  other  spirits   more  wicked 

than  himself,  and  they  enter  in  and  dwell  there:  and  ''the  last  ^ 2 Pet. a. 20. 
state  of  that  man  is  worse  than  the  first.     Even  so  shall  it  be 
also  3^  unto  this  wicked  generation. 

46  While  he  yet  talked^"  to  the  people,^  behold,  '^ Jiis  mother  and  d  mark  iii. 
his  *  brethren  3^   stood  without,  desiring  ^^  to  speak  with '^'^   him.    viii.  19-21. 

^  ^  i-  e  Chap.   xiii. 

47  Then  one  said  unto  him.  Behold,  thy  mother  and  thy  brethren    55;  Mark v|. 

^'  '  '         J  J  3 ;  John  vu. 

48  Stand  without,  desiring  ^^  to  speak  with  *°  thee.  But  he  an-  ff'.°;^or^ 
swered  and  said  unto  him  that  told  him.  Who  is  my  mother.''    ix-5;Gai.i. 

49  and  who  are  my  brethren  }  And  he  stretched  forth  his  hand 
toward    his    disciples,  and    said.  Behold    my    mother    and    my 

■^°  for  by  the  fruit  the  tree  is  known  ^^  Ye  brood 

2-  the  23  l-iis  24  ^„iH  of  thg  l^gjjj-t 

2^  And  26  o„^if.  Qf  ^-j-jg  27  insert  him 

28  Jonah  the  prophet        29  Jonah  ^'^  the  belly  of  the  whale 

^1  stand  up  in  the   judgment  ^2  more 

33  from  the  ends  34  gy^  t|-,g  unclean  spirit  when  he  {or  it) 

35  passeth  36  Thus  shall  it  be  also  37  ^j^g  yg^-  speaking 

38  his  mother  and  brethren  39  seekins: 

«   to 

VOL.    I.  8 


114  THE  GOSPEL  ACCORDING   TO    MATTHEW.      [Chap.  XH.  22-50. 

50  brethren!     For -^whosoever  shall  ^  do  the  will   of   my  Father -^  comp.  joh« 

■^  -^  XV.  14 ;  Heb. 

which  ^^  is  in  heaven,  the  same  *^  is  my  brother,  and  sister,  and 
mother. 


11. 1 1. 

g  Chap.   vii. 


who 


he 


Introductory  Note.  These  occurrences  seem, 
to  have  followed  each  other  in  immediate  succes- 
sion. Luke  places  the  last  one  (vers.  46-50)  after 
the  parable  ■of  the  sower,  but  Mark  gives  the 
same  order  as  Matthew,  ver.  46  is  more  definite 
as  to  time  than  Luke's  account,  and  that  oc- 
currence was  more  likely  to  have  been  occasioned 
by  the  events  here  placed  before  it.  The  time 
was  immediately  after  the  events  narrated  in  chap. 
xi. ;  the  occurrences  intervening  between  this  and 
the  retirement  just  recorded,  being  the  choice  of 
the  Twelve  ;  the  Sermon  on  the  Mount,  the  heal- 
ing of  the  centurion's  servant  (chap.  viii.  5-13), 
the  message  of  John  (chap,  xi.) ;  and  some  occur- 
rences mentioned  by  Luke  only  (vii.  36-viii.  3). 
The  position  s^ves  to  indicate  the  growing  and 
bolder  hostility  T>f  the  Pharisees,  which  was  an- 
swered by  the  bold  and  startling  words  of  our 
Lord,  awakening  the  anxiety  for  His  safety  among 
His  relatives,  which  led  to  the  interruption  and 
discussion  of  vers.  46-50.  Our  Lord's  stay  in 
Galilee  after  this  was  neither  continuous  nor  suc- 
cessful, for  except  the  mission  of  the  Twelve, 
little  occurred  there  save  repeated  rejection  and 
retirement.  Acceptance  or  rejection  must  fol- 
low such  a  presentation  of  Himself  as  Jesus  here 
makes. 

Ver.  22.  Then.  Indefinite,  here  meaning 'af- 
terwards.'—  Was  brought.  Such  an  one  could 
not  come  alone.  —  One  possessed,  etc.,  or,  '  a  de- 
moniac,' blind  and  dumb.  A  different  case  from 
that  mentioned  in  chap.  ix.  32-34.  The  physical 
effect  of  the  possession  was  similar,  but  more 
unfortunate  ;  the  accusation  of  the  Pharisees  was 
similar,  but  more  blasphemous. 

Ver.  23.  The  effect  of  such  a  remarkable 
miracle  on  the  people  was  astonishment,  and  they 
asked :  Is  this  the  Son  of  David  ?  The  original 
indicates  an  expectation  or  hope  of  a  negative  an- 
swer (see  next  verse) ;  so  that  we  must  not  attrib- 
ute to  the  multitude  any  strong  spiritual  convic- 
tion. 

Ver.  24.  But  when  the  Pharisees  heard  it. 
According  to  Luke,  some  who  were  present ;  ac- 
cording to  Mark,  '  the  scribes  which  came  down 
from  Jerusalem,'  probably  sent  to  spy  out  his 
actions.  A  public  declaration  of  war  against  our 
Lord  on  the  part  of  the  Pharisees,  and  an  answer 
to  the  question  of  the  people  (ver.  23).  The 
Pharisees  admit  the  miracles,  but  explain  them  in 
another  way  as  the  work  of  Satan.  Consistency 
required  this  explanation.  —  This  man.  '  This  fel- 
low '  is  too  strong.  '  This,'  in  the  question  of  the 
people,  was  an  expression  of  surprise  ;  the  word 
is  here  taken  up  and  turned  against  Jesus. — But 
by  Beelzebub,  the  prince  of  demons.  The  word 
'devil,'  is  applied  to  but  one  person  in  the  Scrip- 
tures, namely,  Satan.  On  the  word  '  Beelzebub,' 
see  chap.  x.  25.  The  sense  '  lord  of  dung,'  implies 
coarse  wit.  The  sense  :  lord  of  the  habitation,  re- 
ferring to  rule  over  the  possessed,  agrees  well  with 
the  phrase  here  added  :  '  the  prince  of  demons.' 
'By,'  literally  '  in,'  i.  e.,  in  intimate  fellowship. 

Ver.  25.  And  knowing  their  thoughts.  He 
perceived  not  only  that  they  opposed,  but  their 


very  thoughts.  Their  words  had  been  addressed, 
not  to  Him,  but  in  reply  to  the  multitudes  (ver. 
23).  The  best  authorities  omit  the  word  'Jesus.' 
—  Every  kingdom  divided  against  itself.  The 
assertion  of  the  Pharisees  assumed  that  there  was 
'an  organized  kingdom  of  evil  with  a  personal 
ruler.'  Our  Lord  uses  this  assumption,  as  a  ter- 
rible fact,  which,  however,  proves  the  absurdity  of 
the  charge  made  against  Himself.  This  organ- 
ized kingdom  of  darkness,  because  it  is  only  evil, 
is  racked  with  discords  and  hatred,  but  against 
the  kingdom  of  God  (ver.  28)  it  is  a  unit.  The 
point  of  the  argument  here  is :  not  that  discords 
are  fatal,  which  is  not  always  the  case,  but  that 
an  organization  which  acts  against  itself,  its  own 
distinctive  aims,  must  destroy  itself.  Their  ac- 
cusation implied  this.  —  The  rest  of  the  verse 
applies  the  same  principle  to  the  smaller  organ- 
izations of  a  city  and  a  house. 

Ver.  26.  And  if  Satan  cast  out  Satan.  The 
accusation  reduced  to  an  absurdity,  namely,  that 
a  person  is  divided  against  himself.  A  man 
might  be  at  war  within,  but  even  then  the  out- 
ward acts  would  not  necessarily  be  in  opposition. 
Satan  is  utterly  wicked,  hence  good  and  evil  do 
not  strive  within  him,  and  his  fighting  against 
himself  is  not  to  be  imagined.  This  verse  im- 
plies :  that  the  Pharisees  had  called  our  Lord 
'  Satan ; '  that  Satan  is  a  person  ;  that  he  has  a 
kingdom  ;  while  the  whole  argument  assumes 
that  this  kingdom  is  in  constant  antagonism  to 
the  kingdom  of  God.  This  is  brought  out  more 
fully  afterwards. 

Ver.  27.  By  whom  do  your  sons,  i.  e.,  disciples, 
cast  them  out  ?  '  If  casting  out  devils  is  an  evi- 
dence of  a  league  with  Satan,  then  this  holds 
good  against  your  scholars  who  profess  to  do  it 
also.'  —  Therefore  they  shall  be  your  judges. 
They  shall  convict  you  of  partiality.  The  argu- 
ment is  valid,  whether  the  Jewish  exorcists  cured 
or  only  pretended  to  do  so.  It  is  probable  they 
did  exercise  some  influence  ;  though  to  no  great 
extent,  else  the  wonder  at  Christ's  power  would 
not  have  been  so  great.  Our  Lord  does  not 
hint  at  any  imposture  ;  in  every  age  there  has 
been  something  analogous  and  inexplicable,  e.  g., 
the  Egyptian  sorcerers.  The  existence  of  'de- 
moniacs' in  those  days,  is  proof  that  supernatural 
power,  of  itself,  is  no  test  of  truth. 

Ver.  28.  By  the  Spirit  of  God,  i.  e.,  in  union 
with  the  Spirit  of  God.  The  contrast  with 
'  Beelzebub '  points  to  a  '  Person,'  not  an  influ- 
ence. The  alternative  raised  by  the  Pharisees 
is  accepted,  namely,  such  works  of  power  are 
done  either  by  God  or  Satan.  Then  having 
proved  the  absurdity  of  the  latter  explanation,  our 
Lord  declares  that  the  agent  is  'the  Spirit  of 
God.' — Then  the  kingdom  of  God  is  come  upon 
you.  '  The  kingdom  you  profess  to  be  waiting 
for,  has  come  upon  you  suddenly,  before  you  ex- 
pected it,  in  spite  of  your  opposition  to  me.'  An 
assertion,  that  His  power  was  not  only  Divine,  but 
sufficient  to  prove  Him  the  expected  Messiah. 
This  strong  charge  against  them  grows  directly 
out  of  the  falsity  of  theirs  against  Him. 


Chap.  XII.  22-50.]      THE   GOSPEL  ACCORDING   TO    MATTHEW. 


115 


Ver.  29.  Or.  The  course  of  thought  is,  '  If  I 
were  not  the  Messiah,  stronger  than  Satan,  how 
could  I  thus  spoil  him  ? '  —  Spoil  his  goods.  The 
strong  man  represents  Satan  ;  his  '  house  '  the 
world  where  he  has  long  reigned  ;  '  his  goods,'  the 
possessed  or  the  evil  spirits  possessing  them.  — 
Spoil  Ms  house.  The  word  'spoil'  here  is  stronger 
than  the  one  used  in  the  last  clause,  indicating 
a  complete  victory  over  Satan  in  this  world. 

Ver.  30.  He  that  is  not  with  me.  The  oppo- 
sition between  the  kingdom  of  Christ  and  the 
kingdom  of  Satan  is  absolute ;  it  is  impossible 
to  be  neutral.  '  Neutrality '  is  often  the  worst 
'hostility.'  Since  these  two  opposing  kingdoms 
exist,  all  moral  beings  must  belong  to  one  or 
the  other.  Our  Lord  has  proved  that  He  is 
the  stronger,  that  He  is  the  Messiah,  working 
miracles  by  the  Spirit  of  God  ;  the  alternative 
is  therefore  presented  in  a  new  form  :  Christ  or 
Satan.  The  Pharisees  decided  for  Satan,  and 
were  consistent  in  their  opposition.  Sentimental 
admirers  of  Christ  ai^e  simply  inconsistent  ene- 
mies. 

Ver.  31.  Our  Lord,  who  knew  the  thoughts 
of  His  opposers,  now  explains  the  awful  mean- 
ing of  their  enmity.  —  Therefore  I  say  unto  you. 
A  revelation  on  the  authority  of  Christ. — Every 
sin  and  blasphemy.  Every  sin  up  to  and  includ- 
ing blasphemy,  with  the  exception  afterwards 
mentioned.  '  Blasphemy,'  the  worst  form  of  sin  : 
it  is  malicious  evil-speaking  against  God.  Even 
this  may  be  forgiven  if  repented  of.  —  But  the 
blasphemy  against  the  Spirit.  The  one  excep- 
tion. '  The  Spirit,'  of  course,  means  the  '  Spirit 
of  God'  (ver.  28).     See  next  verse. 

Ver.  32.  Whosoever  speaketh  a  word,  i.  e.,  in 
passing,  not  as  the  result  of  a  determined  state 
of  hostility,  against  the  Son  of  man,  against  Christ 
in  the  form  of  a  servant,  through  ignorance  of 
His  real  glory,  it  shall  be  forgiven  him.  Even 
this  great  sin  can  be  pardoned.  — But  whosoever 
speaketh.  The  form  indicates  determined  speak- 
ing, in  the  presence  of  light.  —  Against  the  Holy 
Ghost.  Not  the  Divine  nature  of  Christ,  but  the 
third  Person  of  the  Trinity,  as  the  Agent  working 
in  the  hearts  of  men,  without  whom  neither  for- 
giveness nor  holiness  is  possible.  —  Neither  in 
this  world,  nor  in  that  which  is  to  come.  '  World,' 
i.  e.,  aeon  or  age  ;  the  present  one  before  the  final 
coming  of  Christ,  the  future  one  dating  from  that 
event,  and  lasting  forever.  The  Jewish  nation 
divided  the  two  by  the  first  coming  of  the  Mes- 
siah. The  meaning  is  :  shall  never  be  forgiven. 
Views  of  this  sin  :  i.  A  partiadar  sin,  that  of 
deliberately,  persistently,  and  maliciously,  in  the 
presence  of  proper  evidence,  attributing  the  works 
of  Christ  (whether  of  physical  healing  or  spirit- 
ual deliverance)  to  diabolical  agency,  instead  of 
acknowledging  the  Holy  Spirit  as  the  Agent. 
(Comp.  Mark  iii.  36.)  The  accusation  of  the  Phar- 
isees, in  this  instance,  may  have  been  such  a  sin.  It 
is  very  different  from  ordinary  and  usual  opposition 
to  God  and  Christ,  and  also  from  '  grieving  '  or  '  re- 
sisting the  Holy  Ghost.'  It  cannot  be  a  mere  de- 
nial of  the  Divinity  of  Christ.  Those  who  fear  that 
they  have  committed  the  unpardonable  sin,  give 
good  evidence  that  they  have  not  done  so.  2.  A 
state  of  determined,  wilful  opposition,  in  the  pres- 
ence of  light,  to  the  power  of  the  Holy  Spirit,  vir- 
tually a  moral  suicide,  a  killing  of.  the  conscience, 
so  that  the  human  spirit  is  absolutely  insuscepti- 
ble to  the  influences  of  the  Holy  Spirit.  Vers. 
33-35  favor  this  view,  as  also  the  correct  reading 


in  Mark  iii.  29  :  '  guilty  of  eternal  sin.'  The  out- 
ward manifestation  of  such  a  state  will  be  '  the 
blasphemy  of  the  Holy  Ghost'  It  is  uncertain 
whether  such  a  state  is  possible  '  in  this  world/ 
and  we  should  beware  of  imputing  it  to  any,  but 
the  impossibility  of  forgiveness  is  quite  evident. 
The  inference  from  this  view  is,  that  all  sin  must 
either  be  repented  of  and  forgiven,  or  culminate 
(here  and  hereafter)  in  the  unpardoned  and  unpar- 
donable state.  3.  Many  evangelical  German  ex- 
positors think  that  the  clause  contains  a  hint  of 
forgiveness  in  another  world,  /.  e.,  that  all  sins  will 
be  forgiven,  except  those  which  terminate  in  this 
sin  here  or  hereafter.  This  avoids  a  difficulty  in  re- 
gard to  the  future  state  of  those  to  whom  Christ 
has  not  been  offered  (infants,  heathen,  etc.),  but 
neither  this  passage,  nor  the  other  difficult  ones 
(i  Pet.  iii.  19;  iv.  6),  gives  sufficient  ground  for  an- 
nouncing it  as  taught  in  the  word  of  God.  It  is 
at  best  only  an  inference  based  on  a  doubtful  in- 
terpretation of  the  first  clause  of  verse  31,  and 
the  last  clause  of  verse  32.  The  Scriptures  are 
wisely  silent  on  the  whole  question. 

Ver.  33.  Either  make  the  tree  good,  etc.  —  The 
law  of  God's  creation  is  :  good  trees,  good  fruit ; 
corrupt  trees,  evil  fruit.  Judge  the  tree  by  its 
fruit.  My  works  are  good,  hence  I  am  good  ;  the 
blasphemous  words  of  the  Pharisees  show  their 
character.  Some  explain  '  make '  as  meaning 
'exhibit,'  'represent,'  but  the  application  is  the 
same.  —  For  Ijy  the  fruit  the  tree  is  known. 
Comp.  chap.  vii.  20.  The  mention  of  this  gen- 
eral principle  here  favors  the  view  that  vers.  31,  32 
are  to  be  applied  to  a  state. 

Ver.  34.  Ye  brood  of  vipers.  Comp.  chap.  iii. 
7.  The  meek  and  lowly  Saviour  utters  these 
words.  The  Pharisees  were  referred  to,  as  the 
corrupt  tree  (ver.  33),  a  poisonous  plant ;  now  as 
poisoning  animals.  There  is  probably  an  allu- 
sion to  the  'seed  of  the  serpent'  (Gen.  iii.  15), 
which  is  in  constant  antagonism  to  '  the  seed  of 
the  woman.'  —  How  can  ye,  etc.  ?  A  moral  im- 
possibility, for  out  of  the  abundance,  etc.  They 
had  only  spoken  against  Him  ;  but  this  proves 
their  evil  character. 

Ver.  35.  The  thought  of  ver.  33,  in  another 
figure  ;  words  are  represented  as  fruits.  —  The 
good  treasure.  The  words :  '  of  the  heart,' 
though  not  in  the  text,  suggest  the  correct  ex- 
planation. The  contents  of  our  hearts  are  known 
to  God  alone  and  partially  to  ourselves,  but  our 
unrestrained  utterances  show  what  is  laid  up  there. 

Ver.  36.  And  I  say  unto  you.  An  authorita- 
tive revelation,  opposed  to  the  common  opinion 
of  men,  yet  preeminently  reasonable.  —  Every 
idle  word,  /.  e.,  morally  useless.  If  '  the  idle 
word '  must  be  accounted  foi",  much  more  the 
wicked  ones  spoken  on  this  occasion. 

Ver.  37.  For  by  thy  words  thou  shalt  be  justified, 
declared  righteous,  acquitted,  not  made  righteous. 
The  word  never  has  the  latter  sense  in  the  New 
Testament.  The  index  of  character  will  be  the 
words,  not  hypocritical  ones,  although  even  these 
speedily  reveal  their  true  character,  but  those 
coming  from  the  heart  (vers.  34,  35).  '  By'  here 
points  to  the  true  source.  —  This  general  principle, 
far  exceeding  '  the  righteousness  of  the  scribes 
and  Pharisees,'  concludes  this  discourse.  Its  awful 
statements  challenge  every  one  :  Are  you  with 
Christ  or  against  Him  ;  do  your  words,  coming 
from  the  heart,  confess  or  deny  Him. 

Ver.  38.  Then  certain  of  the  scribes  and  Phari- 
sees.    '  Others '  (Luke  xi.  16) ;  on  the  same  occa- 


Ii6 


THE    GOSPEL   ACCORDING   TO    MATTHEW.      1.Chap.  XII.  22-50. 


sion,  however.  —  Master,  or  '  Teacher.'  In  this 
instance  the  term  was  either  a  polite  formality  or 
used  in  ironical  doubt  ( Luke : '  tempting  him  '). — 
We  would  see  a  sign  from  thee.  Luke  :  '  from 
heaven.'  They  intimated  that  the  miracles  of 
healing  were  not  sufficient  evidence ;  might  be 
attributed  to  magic  or  diabolical  art.  '  A  sign 
from  heaven '  they  would  regard  as  conclusive 
proof.  They  either  denied  that  His  miracles  were 
'signs,'  or  that  coming  from  Him,  they  could  be 
signs  'from  heaven.'  Pharisaism  admires  mar- 
vels of  power  more  than  miracles  of  mercy. 

Ver.  39.  An  evil  and  adulterous  generation. 
These  Pharisees  represent  the  great  part  of  the 
Jewish  people,  who  looked  for  a  temporal  De- 
liverer, showing  signs  from  heaven.  Here,  as  in 
the  Old  Testament,  '  adulterous  '  means  unfaith- 
ful to  God,  idolatrous.  Their  craving  after  a  sign 
was  a  token  of  the  same  spirit  of  apostacy  which 
made  them  join  with  heathen  idolaters  in  crucify- 
ing Jesus.  —  Seeketh  after,  craves,  demands  as 
essential.  Comp.  i  Cor.  i.  22. — There  shall  no 
Bign  be  given  to  it.  '  No  sign,'  to  confirm  their 
false  views  of  the  Messiah.  —  The  sign  of  Jonah 
the  prophet.  One  great  sign  would  be  given, 
typified  in  the  history  of  Jonah,  —  the  death  and 
resurrection  of  Christ.  The  sign  of  Messiahship, 
like  the  Messiah  Himself,  was  the  reverse  of  their 
expectations  :  not  a  sign  'from  heaven,'  but  from 
'the  heart  of  the  earth.' 

Ver.  40.  In  the  belly  of  the  whale,  or  'great 
fish.'  (Comp.  Jonah  i.  17,  chap.  ii. )  Probably 
a  white  shark,  which  reaches  an  immense  size 
in  the  Mediterranean.  Our  Lord  vouches  for 
the  main  fact.  —  So  shall  the  Son  of  man  be 
three  days  and  three  nights.  In  round  num- 
bers according  to  the  Jewish  mode  of  reck- 
oning time. — In  the  heart  of  the  earth.  Either 
in  'hades'  or  in  the  'grave.'  The  first  sense 
accords  better  with  the  case  of  Jonah,  although 
nothing  can  be  inferred  from  this  respecting  the 
locality  of  the  '  place  of  departed  spirits.'  Christ's 
sepulchre  was  not  strictly  in  the  heart  of  the 
earth.  '  The  sign  of  Jonah '  may  be  traced  at 
some  length ;  the  following  words  of  our  Lord 
suggest,  that  as  Jonah  emerged  to  preacli  repent- 
ance to  the  Gentiles,  so  He  rose  to  send  the  gos- 
pel to  all  nations. 

Ver.  41.  The  men  of  Nineveh  shall  rise,  i.  e., 
as  witnesses,  by  their  example.  —  In  the  judg- 
ment, not  'in  judgment'  —  With  this  generation, 
i.  e.,  at  the  same  time,  not  necessarily  against 
them,  although  this  would  be  the  result. 

Ver.  42.  The  queen  of  the  south.  The  queen 
of  Sheba  (i  Kings  x.  i),  supposed  to  be  Sabsea, 
in  the  southern  part  of  Arabia.  Josephus  rep- 
resents her  as  a  queen  of  Ethiopia,  and  the  Ab- 
yssinians  claim  her  as  the  ancestress  of  their 
kings.  —  From  the  ends  of  the  earth.  A  common 
Greek  expression  for  a  great  distance.  A  stronger 
case  than  the  last  (ver.  41).  The  Ninevites  re- 
pented under  personal  preaching  ;  but  the  queen 
of  Sheba  was  attracted  from  a  great  distance  to 
hear  the  wisdom  of  Solomon.  —  More  than.  A 
superior  Person,  a  more  important  message,  and 
greater  wisdom.  Yet  the  Jews  were  not  attracted, 
did  not  even  give  heed. 

Ver.  43.  The  figure  in  vers.  43-45  refers  pri- 
marily to  the  Jewish  people,  but  is  applicable 
also  in  the  history  of  Christianity  and  to  individ- 
uals (see  on  ver.  45).  — When.  The  original  in- 
dicates a  supposed  case.  —  Gone  out.  How,  is 
altogether    immaterial.  —  Passeth    through    dry 


places,  i.  e.,  unwatered,  desert  regions,  such  as 
demons  inhabited  according  to  the  popular  no- 
tion. Our  Lord's  words,  while  in  one  sense  an 
accommodation  to  this  view,  allude  to  the  place 
whither  the  demons  go,  without  stating  where  it 
is.  The  return  into  the  man  is  against  the  view 
that  the  abode  of  the  wicked  is  meant ;  but  a 
state  of  greater  dissatisfaction  and  unrest  is 
plainly  indicated. 

Ver.  44.  My  house,  i.  e.,  the  demoniac.  —  He 
findeth  it.  Not  in  a  state  of  moral  purity,  but 
empty  of  a  good  tenant ;  swept  of  all  that  would 
be  forbidding  to  an  evil  spirit ;  and  garnished,  set 
in  order,  and  adorned,  but  in  a  way  inviting  to 
the  unclean  spirit. 

Ver.  45.  Then,  seeing  this  inviting  residence.  — 
Seven  other  spirits,  etc.  To  be  understood  indefi- 
nitely, of  a  more  complete  and  terrible  posses- 
sion ;  there  being  no  resistance  to  their  entrance. 
—  And  the  last  state  of  that  man  is  worse  than 
the  first.  Possibly  a  reference  to  some  well- 
known  case  ;  but  the  whole  is  applied  directly  to 
the  Jews  :  Thus  shall  it  be  also  unto  this  wicked 
generation.  Explanations  :"i.  The  jr/^c//?^  appli- 
cation to  the  Jews.  The  first  possession,  the 
early  idolatrous  tendency  of  the  Jews  ;  the  going 
out,  the  result  of  the  captivity  in  Babylon  ;  the 
emptying,  sweeping,  and  garnishing  at  their  return 
(Pharisaism,  a  seeming  reformation,  but  really  an 
invitation  to  evil  influences) ;  the  last  state,  the 
terrible  and  infatuated  condition  of  the  Jews  after 
they  had  rejected  Christ.  2.  General  application 
to  the  Jews.  '  A  process  of  deterioration,  with 
occasional  vicissitudes  and  fluctuations,  but  result- 
ing in  a  state  far  worse  than  any  that  had  gone 
before  it '  (J.  A.  Alexander).  Both  are  true ; 
the  former  is  probably  the  primary  reference.  3. 
Application  to  the  history  of  Christianity.  The 
Reformation,  the  casting  out  of  the  first  evil 
spirit  of  idolatry,  permitted  by  Rome,  the  house 
'  empty,  swept,  and  garnished  :  swept  and  gar- 
nished by  the  decencies  of  civilization  and  dis- 
coveries of  secular  knowledge,  but  empty  of  liv- 
ing and  earnest  faith  '  (Alford)  ;  the  reposses- 
sion, the  final  development  of  the  man  of  sin. 
4.  An  application  to  individuals  ;  external  refor- 
mation without  permanent  spiritual  results,  lead- 
ing to  a  '  worse  state.' 

Ver.  46.  While  he  was  yet  speaking  to  the  mul- 
titudes. This  definite  expression  fixes  the  occa- 
sion. —  His  mother  and  brethren.  On  the  brethren 
of  our  Lord,  see  chap.  xiii.  55.  —  Stood,  '  or  were 
standing,'  without.  Either  outside  the  crowd  or 
the  house ;  it  is  not  certain  that  He  was  in  a  house. 
They  remained  there  unsuccessfully  (Luke  viii. 
19),  seeking  to  speak  with  him.  A  sufficient  mo- 
tive should  be  looked  for.  It  was  probably  affec- 
tionate solicitude  for  His  safety  (see  on  Mark  iii. 
21),  in  consequence  of  the  open  rupture  with  the 
Pharisees  ;  also  for  His  health,  since  He  had  not 
time  to  eat  (Mark  iii.  20).  It  is  uncertain  whether 
His  friends  really  thought  He  was  beside  Him- 
self or  only  said  so  to  screen  Him  (Mark  iii.  21). 
They  probably  did  not  doubt  Him,  but  mistook 
their  duty,  and  adopted  a  worldly  policy,  which 
though  natural  and  prompted  by  genuine  affection 
deserved  the  rebuke  here  implied.  In  any  case 
the  faith  of  Mary  His  mother  must  have  grown 
stronger  before  the  crucifixion.  Luke  (xi.  27,  28) 
places  immediately  after  the  discourse*  just  nar- 
rated, the  exclamation  of  a  woman,  referring  to 
His  mother  ('Blessed  is  the  womb,'  etc.), as  if 
Mary's  presence  had  occasioned  it.    The  response 


Chap.  XIII.  I-S2.]       THE   GOSPEL   ACCORDING  TO    MATTHEW. 


117 


there  recorded  is  similar  in  character  to  ver.  50 
of  this  chapter. 

Ver.  47.  Then  one  said  unto  him.  We  need 
not  suppose  that  this  unnamed  person  wished  to 
interrupt  the  discourse,  still  less  that  he  would 
call  attention  to  the  humble  relatives  to  prove 
that  Jesus  was  not  the  Messiah. 

Ver.  48.  Who  is  my  mother  1  and  who  are  my 
brethren'?  Implying,  not  contempt  nor  careless- 
ness, but  that  the  family  relation  in  His  case  was 
peculiar.  He  was  more  than  man,  or  was  not  jus- 
tified in  thus  speaking. 

Ver.  49.  And  he  stretched  forth  his  hand  tow- 
ard his  disciples.  Mark  iii.  33  :  '  He  looked  round 
about  on  them  which  sat  about  him,'  hence  '  dis- 
ciples '  in  the  wider  sense.  —  Behold  my  mother 
and  my  brethren,  ?'.  e.,  these  are  as  nearly  allied 
and  as  dear  to  me  (see  next  verse). 

Ver.  50.  For  whosoever  shall  do  the  will  of  my 
Father  who  is  in  heaven.  Mere  profession  of 
discipleship  does  not  entitle  to  such  a  position. 
Our  Lord  does  not  say  how  we  are  enabled  to  do 


the  will  of  His  heavenly  Father,  but  makes  such' 
a  result  the  criterion.  —  He  is  my  brother,  and 
sister,  and  mother.  The  term  'father'  is  ex- 
cluded; His  'Father'  is  'in  heaven.'  Our  Lord 
loved  His  relatives,  but  all  whom  He  teaches 
('His  disciples')  and  saves  ('do  the  will  of  my 
Father'),  whosoever  they  are,  stand  equally  near 
Him.  Christ  loves  His  people  with  a  love  Imman 
as  well  as  Divine  ;  there  can  be  no  closer  rela- 
tionship to  Him  than  that  of  real  discipleship 
which  manifests  itself  in  this  obedience  to  His 
Heavenly  Father.  Christ  was  '  the  Son  of  man  ' 
as  well  as  'the  Son  of  Mary,'  identified  with 
humanity  in  one  sense,  even  more  than  with  her. 
Those  who  have  not  seen  Jesus  on  earth,  are  here 
assured  of  His  presence  and  affection  in  a  way 
that  should  be  a  constant  stimulant  to  holiness. 
Brethren  of  Christ  are  brethren  to  each  other. 
The  dearest  and  best  of  friends  and  relatives,  so 
often  needlessly  anxious  about  us,  have  no  claims 
upon  us  superior  to  our  duties  to  the  gospel  of 
the  Kingdom. 


Chapter  XIII.   1-52. 
The  Seven  Parables  respecting  the  Kingdom  of  Heaven. 


Introductory  Note.  The  Evangelist  has 
just  represented  our  Lord  in  opposition  to  the 
Pharisees.  ( A  few  events  probably  intervened  ; 
see  Luke  xi-xiii.)  Thus  His  claims  as  the  Mes- 
siah came  out  more  fully.  Instruction  as  to  the 
nature  of  His  kingdom  naturally  followed ;  but 
in  view  of  the  opposition  already  encountered, 
the  best  method  was  by  parables  (see  below,  on 
the.  pufpose  of  the  parables). 

The  parable  has  been  variously  defined.  Al- 
ford  :  '  a  serious  narration  within  the  limits  of 
probability,  of  a  course  of  action  pointing  to  some 
moral  or  spiritual  truth.'  In  the  widest  sense  it 
includes  all  illustrations  from  analogy,  but  in  the 
strict  sense,  it  differs  from  a  mere  simile  or  7neta- 
phor,  which  is  not  a  narration  ;  from  z  fable  (two 
fables  occur  in  the  Old  Testament;  Judg.  iv.  8-i  5  ; 
2  Kings  xiv.  9  ;  but  both  are  given  as  purely 
human  productions)  which  is  not  within  the  limits 
of  probability,  nor  designed  to  teach  spiritual 
truth  ;  from  a  7?iyth  which  is  told  as  the  truth, 
while  the  design  of  the  parable  is  evident ;  from 
a  proverb,  which  is  briefer  and  which  may  not 
contain  a  figure  ;  from  an  allegory,  which  is  self- 
interpreting,  the  imaginary  persons  receiving 
names,  performing  actions  which  declare  the 
meaning,  so  that  allegory  is  less  natural  than  para- 
ble. (On  type,  symbol,  and  allegory,  as  elements 
of  the  parable,  see  Lange,  Mattheiv,  pp.  234-235.) 
It  is  not  necessary  to  suppose  that  our  Lord's 
parables  were  always  founded  on  fact,  and  gen- 
erally composed  of  real  incidents.  We  indeed 
resort  to  fiction  in  teaching  moral  truth,  because 
unaware  of  facts  adapted  to  convey  the  same  les- 
son ;  while  Christ's  knowledge  of  course  included 
such  facts.  It  is,  however,  enough  to  say  that 
Christ's  parables  (His  figures  also)  are  based 
on  analogies  which  He  alone  had  wisdom  to  dis- 
cern, and  authority  to  proclaim.  His  parables 
give  no  warrant  for  new  ones  ;  nor  do  they  de- 
termine the  propriety  of  our  using  fiction  to 
spread  or  illustrate  the  truth. 


The  purpose  of  our  Lord  in  teaching  by  para- 
bles was  twofold  (vers.  10-17)  '•  to  reveal  and  to 
conceal  the  truth.  To  reveal  to  those  who  really 
sought  the  truth  ;  to  conceal  from  those  who  did 
not  desire  such  knowledge  ;  thus  rewarding  the 
former,  and  punishing  the  latter.  The  purpose  of 
concealing  is  plainly  stated  by  our  Lord  Himself, 
and  may  have  been  in  mercy,  since  it  prevented 
a  greater  perverting  of  the  truth  to  their  condem- 
nation. The  Pharisees  were  plotting  to  kill  Him  ; 
His  disciples  required  much  more  instruction  be- 
fore He  could  leave  them ;  hence  a  method  in- 
volving this  twofold  purpose  was  not  only  gra- 
cious and  just,  but  prudent  also.  The  Old  Tes- 
tament parable,  spoken  by  Nathan  (2  Sam.  xii. 
1-6),  also  concealed  and  revealed  ;  it  called  forth 
from  David  an  unprejudiced  judgment  on  his 
own  conduct,  and  then  produced  conviction  of 
sin.  This  special  purpose  is  also  evident  in  a 
few  of  our  Lord's  parables,  e.  g.,  that  spoken  in 
the  house  of  Simon  (Luke  vii.  41,  42). 

Parables  may  be  pressed  too  far  ;  the  general 
truth  is  always  tJie  central  one  ;  others  are  usually 
involved,  but  only  as  related  to  it.  Resemblances 
which  we  discover  at  every  point,  although  founded 
on  analogies  which  God  has  created,  are  not  to 
be  placed  on  a  level  with  what  our  Lord  distinctly 
teaches.  The  uninspired  lessons  fro77i  the  para- 
bles exceed  in  number  the  inspired  lessons  of  the 
parables.  The  former  include  possible  meanings, 
the  latter  necessary  ones.  The  former  may  be 
used  to  enforce  truth  revealed  elsewhere,  the  lat- 
ter are  revelations  of  truth.  Seeking  the  many 
lessons  makes  us  rich  in  spiritual  knowledge, 
grasping  the  necessary  one  makes  us  confident. 

The  seven  parables  of  this  chapter  seem  to  have 
been  spoken  on  one  occasion,  and  they  relate  to 
one  definite  subject.  The  natural  and  easy  tran- 
sition in  the  order,  the  advance  in  thought  cannot 
be  accidental.  They  present  the  development  of 
the  kingdom  of  heaven  in  its  conflict  with  the 
world,  bringing  out  its  lights  and  shadows.     '  Ac- 


Il8  THE   GOSPEL  ACCORDING   TO   MATTHEW.       [Chap.  XIII.  1-23. 

cordingly,  we  cannot  fail  to  trace  in  the  parable  mation ;  in  the  parable  of  the  pearl,  the  contrast 
of  the  sower  a  picture  of  the  apostolic  age  ;  in  between  Christianity  and  the  acquisitions  of  mod- 
the  parable  of  the  tares,  the  ancient  Catholic  ern  secular  culture  ;  and  in  the  last  parable,  a  pic- 
Church  springing  up  in  the  midst  of  heresies  ;  in  ture  of  the  closing  judgment.'  Lange. 
the  parable  of  the  mustard  bush,  resorted  to  by  .Other  applications,  however  true,  should  never 
the  birds  of  the  air  as  if  it  were  a  tree,  and  loaded  ignore  the  original  one,  out  of  which  they  grow, 
with  their  nests,  a  representation  of  the  secular  All,  however,  are  always  instructive  and  applica- 
state-Church  under  Constantine  the  Great ;  in  the  ble.  The  history  of  the  kingdom  as  a  whole 
leaven  that  is  mixed  among  the  three  measures  finds  its  counterpart  in  the  ex[)erience  of  each  of 
of  meal,  the  pervading  and  transforming  influence  its  subjects,  and  in  every  period  of  its  ilevelop- 
of  Christianity  in  the  mediaeval  Church,  among  ment.  They  remain  '  like  apples  of  gold  in  pic- 
the  barbarous  races  of  Europe  ;  in  the  parable  of  tures  of  silver,'  the  gospel  to  the  poor,  to  chil- 
the  treasure  in  the  field,  the  period  of  the  Refor-  dren,  and  yet  inexhaustible  in  meaning. 


Chapter  XIII.   1-23. 


TJie  Parable  of  the  Sozver,  and  its  interpretation  ;    Our  Lord's  sayings  on  His 

iise  of  parables. 

1  'nr^HE  same  day  ^  went  Jesus  out  of  "  the  house,  and  ^  sat  by  "  J^^^^  j^^^^ 

2  -1.  the   sea   side.     And  great    multitudes  were    gathered    to-  ^  ^X^^\Zii^ 
gether  unto  him,  '^  so  that  he  went  into  a  ship,^  and  sat ;    and  ^  compTLuke 

3  the  whole  multitude  stood  on  the  shore.     And  he  spake  many    ^''^' 
things  unto  them  in  parables,  saying.  Behold,  a^  sower  went 

4  forth  to  sow  ;  And  when  ^  he  sowed,  some  seeds  fell  by  the  way- 

5  side,  and  the  fowls  ^  came  and  devoured  them  up  ^  :  Some  ''  fell 
upon  stony  ^  places,  where  they  had  not  much  earth  :  and  forth- 
with they  sprung  up,  because  they  had  no  deepness  of  earth  : 

6  And  when  the  sun  was  up,  they  were  scorched  ;    and  because 

7  they  had  no  root,  they  withered  away.     And  some'^  fell  among 

8  ''thorns^;  and  the  thorns  sprung  up ^*^  and  choked  them:  But  «? Jer. iv. 3. 
other"  fell  into^^  good  ground,  and  brought  forth  ^^  fruit,  some  '^  Ver.  23;  _ 

°  °  _  Gen.   XXVI 

9  *a  hundredfold,  some  sixtyfold,  some  thirtyfold.^^    ■''Who^'^  hath     '2. 
ears  to  hear,^'^  let  him  hear.  "•  's- 

10  And  the  disciples  came,  and  said  unto  him.  Why  speakest 

1 1  thou    unto    them  in    parables .''      He    answered  and    said    unto 

them.  Because  ^it  is  given  unto  you  to  know  the  mysteries  of^chap.  xix. 

12  the  kingdom  of  heaven,  but  to  them  it  is  not  given.     ''For  who-  h  chap.  xxv 
soever  hath,  to  him  shall  be  given,  and  he  shall  have  more^°    iv. 25;  Luke 

_  viii.  18;  xix. 

abundance  :  but  whosoever  hath  not,  from  him  shall  be  taken     ^6 ;  comp. 

John  XV.  2 

1 3  away  even  that  ^'  he  hath.     Therefore  speak  I  to  them  in  para- 
bles :   because  they  'seeing  see^^  not;   and  hearing  they  hear  « jer.  v.  21; 

14  not,  neither  do  they  understand.     And  in  them  is  fulfilled  the    comp.  isa. ' 

.        TO  •  T,  yX\\.  1 9,  20. 

prophecy  of  Esaias,^^  which  saith,  *  By  hearing  ye  shall  hear,  and  k  Isa.  vI.  9, 


10;  Johnxii 


1  On  tliat  day  ~  boat  s  the 

^  birds  ®  omit  up  '^  And  others 

^  upon  the  thorns      ^°  grew  up  ^^  upon 

^3  some  a  hundred,  some  sixty,  some  thirty. 
1^  omit  to  hear  ^^  07nit  more 

^8  seeing  tliey  see  ^^  Isaiah 


40  ;     Acts 

*  as 

xxviii.     26, 

®  the  rocky 

27. 

12  yielded 

"  He  that 

"  that  which 

Chap.  XIII.  1-23.]       THE   GOSPEL  ACCORDING   TO   MATTHEW, 
shall  not 20  understand  ;  and  seeing  ye  shall  see,  and  shall  not^o 

15  perceive  :  For  this  people's  heart  is  waxed  gross,  and  their  ears 
are  dull  of  hearing,  and  their  eyes  they  have  closed  ;  lest  at  any 
time'^^  they  should  see  ^^  with  tJieir  eyes,  and  hear  with  tJieir 
ears,  and  should    understand  with  their  heart,  and    should    be 

16  converted,^'^  and  I  should  heal  them.      But  'blessed  are  your 

17  eyes,  for  they  see  :  and  your  ears,  for  they  hear.  "  For  verily  I 
say  unto  you,  That  many  prophets  and  righteous  men  have-^ 
desired  to  see  those  things  which  ye  see,^^  and  have  not  seen  ^^ 
them;    and  to  hear  those  things  which  ye  hear,  and  have  not 

18  heard  2^  them.     "Hear  ye  therefore    the  parable  of  the    sower. 

19  When  anyone  heareth  the  word  of ''the  kingdom,  and  under- 
standeth  it  not,  then  cometh  ^  the  wicked  ^8  one,  and  catch- 
eth'^^  away  that  which  was^*^  sown  in  his  heart.       This  is  he 

20  which  received  seed  ^^  by  the  way-side.  But  ^^  he  that  received 
the  seed"^  into  ^^  stony  places,  the  same  is  he^^  that  heareth 

21  the  word,  and  anon^^  with  joy  receiveth  it  ;^''  Yet  hath  he  not 
root  in  himself,  but  dureth^^  for  a  while:  for^^  ^h^n  tribulation 
or  persecution  ariseth  because  of  the  word,  by  and  by  ^^  ^  he  is 

22  offended.  He  also^^  that  received  seed  ^^  among  the  thorns  is 
he^^  that  heareth  the  word  ;  and  the  care  of  ''this^^  world,  and 
the  '  deceitfulness  of  riches,  choke  the  word,  and  he  becometh 

23  unfruitful.  But^^  he  that  received  seed^^  into  ^'^  the  good 
ground  is  he^'^  that  heareth  the  word,  and  understandeth  it ; 
which  also^°  heareth  fruit,  and  bringeth  forth,  some  a  hundred- 
fold, some  sixty,  some  thirty.^^ 


119 


/  Luke  x.  23, 
24  ;  comp. 
chap.   xvi. 

711  Heb.  XI.  13  ; 
I  Pet.  i.  10- 


n  Markiv.  13 
-20  ;  LuKK 
viii.  11-15. 

o  Vei-.  38  ; 
chaps,  iv. 
23  ;  viii.  12. 

/  Ver.    38  ; 
chaps.  V.  37; 
vi.  13;  John 
xvii.     15 ; 
Eph.  vi.  16 ; 

2  Thess.  iii. 

3  ;  I  John  ii. 
13,   14  ;   i»- 
12  ;  V.    18, 
19. 

q  See    chap, 
xi.  6. 


r  2  Tim.  iv.  10. 

.y  I  Tim.  vi.  9, 
ID,  17;  comp. 
chap.  xix.  23. 


-"  shall  in  no  wise     ''■^  haply 

2'-  perceive 

2!*  turn  again 

2-  07)iit  have              '^^  behold 

^fj  did  not  see 

2''  did  not  hear 

28  evil                         29  snatcheth 

30"  hath  been 

2^  that  was  sown 

^"^  And                        '^"^  upon 

^■*  this  is  he 

35  forthwith 

^^  receiveth  it  with  joy  ; 

8^  endureth 

33  And  he 

89  the                           *°  who  verily. 

CoNTE.NTS.  The  occasion  (ver.  i);  the  scene 
(ver.  2);  the  first  parable  (vers.  3-9);  the  question 
of  the  disciples  (ver.  10);  the  twofold  answer; 
(i)  why  He  taught  in  parables  (vers.  11-17);  (2) 
what  He  taught  in  this  parable  (vers.  iS-23). 
The  parable  which  begins  the  discourse  refers 
primarily  to  the  beginnings  of  Christianity.  The 
generous  sowing  of  the  Apostolic  age  ;  though 
the  hearers  differ,  the  sowing  always  the  same  ; 
with  good  seed,  a  full  hand  and  a  wide  reach. 
—  The  four  classes  of  hearers,  the  same  in  every 
age.  The  unfruitful  hearers :  the  fir-st  class, 
careless,  corrupt,  utterly  hardened ;  the  second, 
enthusiastic  but  fickle,  full  of  feeling  not  of  faith; 
the  third,  earnest  but  legal,  self-seeking,  serious- 
minded  worldlings  —  the  worst  of  the  three, 
though  often  awakening  most  hope.  The  first 
have  the  faults  of  childhood;  the  second,  of 
youth;  the  third,  of  more  mature  years.  The 
good  ground;  broken  up,  deeply  stirred,  cleared 
of  thorns.     The   proportion  of  fruit  varies,  but 


the  whole  is  fruitful.  Historical  application : 
I.  The  Jews  (who  failed  to  receive  the  word)  ;  2. 
The  Greeks  (shorthved  in  their  devotion);  3.  The 
Romans  (choked  by  temporal  power);  4.  As  we 
hope,  the  Teutonic  races  (thus  far  the  most  fruit- 
ful). '  The  mysteries  of  the  kingdom  of  heaven: ' 
I.  Revealed  by  Christ,  as  they  are  revealed  in 
Christ;  2.  Revealed  to  faith,  concealed  from  un- 
belief; 3.  To  one  class  God  freely  gives;  to  the 
other  He  denies,  the  responsibility  is  theirs;  4. 
Willingness  to  receive  leads  to  abundance,  un- 
willingness results  in  inability;  5.  The  new  revela- 
tion fulfils  the  Old  Testament  (vers.  14,  15),  yet 
far  e.xceeds  it  in  the  privilege  it  bestows  (vers.  16, 
17).  The  longing  of  the  O.  T.  saints,  the  priv- 
ilege of  Christians. 

Ver.  I.  On  that  day.  Probably,  but  not  cer- 
tainly, the  same  day.  The  interval  was  brief  in 
any  case.  Comp.  however,  Luke  .xi.,  xii. — Out  of 
the  house-  If  a  particular  house  is  meant,  that 
in  which  '  his  mother  and  brethren'  sought  Him 


I20 


THE   GOSPEL  ACCORDING   TO    MATTHEW.       [Chap.  XIII.  1-23. 


(chap.  xii.  46).  —  The  sea-side,  the  shore  of  the 
Lake  of  Galilee. 

Ver.  2.  Great  multitudes.  Comp.  Markiv.  i; 
Luke  vii.  4.  — A  boat.  Comp.  the  previous  occa- 
sion (Mark  iii.  9),  when  '  he  spake  to  his  disciples 
that  a  small  boat  should  wait  on  him,  because  of 
the  crowd,  lest  they  should  throng  him.'  The 
people  stood  on  the  shore,  in  order  to  hear  Him. 
From  the  boat,  the  first  four  parables  were  spoken; 
the  other  three,  to  the  disciples  in  the  house. 

Ver.  3.  Many  things.  Out  of  the  'many,' 
Matthew  selects  these  parables;  for  this  selec- 
tion we  seek  a  reason  (see  note  on  the  whole 
discourse). — Behold,  calling  attention  to  what 
follows,  not  to  some  object  in  sight,  which  would 
have  distracted  attention  from  the  parable.  —  The 
sower,  standing  for  the  class;  went  forth,  /.  e.,  as 
usual,  pointing  rather  to  a  supposed  case,  than  to 
something  occurring  before  their  eyes. 

Ver.  4.  By  the  way-side.  The  paths  or  roads 
pass  close  to  the  edge  of  the  ploughed  ground  in 
unenclosed  fields;  or  the  reference  may  be  to  the 
path  across  the  field  on  which  the  sower  walked 
as  he  sowed.  In  any  case  the  seed  was  exposed, 
and  quickly  picked  up  by  the  birds. 

Ver.  5.  Upon  the  rocky  places.  Not  full  of 
stones,  but  thin  soil  over  rocks.  — Forthwith  they 
sprung  up,  because,  etc.  The  greater  heat  of  the 
shallow  soil  would  cause  a  rapid  growth  upwards. 

Ver.  6.  Soorched,  or  '  burnt.'  The  heat  of 
the  sun,  so  necessary  to  vegetable  life,  did  this; 
but  the  effect  must  be  connected  with  the  cause  : 
they  had  no  root.  Plants  need  both  sunshine  and 
moisture;  they  get  the  first  from  their  growth 
above  ground,  the  second  from  their  growth 
below  ground;  the  root  however  being  the  prin- 
cipal channel  of  nourishment  (comp.  Luke : 
'moisture  ').     Hence  these  withered  away. 


Thistle  of   Palestine 


Ver.  7.  Upon  the  thorns,  /.  e.,  upon  soil  where 
there  were  roots  of  thorns,  etc.,  not  necessarily 
among  thorn-bushes. — And  the  thorns  grew  up  and 
3hoked  them.  The  thorns  were  of  ranker  growth. 
Both  ideas  are  implied  in  the  phrase  'sprung  up.' 

Ver.  8.  Good  ground.  The  proportion  of  the 
harvest  is  large,  but  not  unexampled.  Palestine 
was   once   exceedingly  fertile.     The   remarkable 


variety  in  the  form  of  the  paiallel  passages  shows 
independence. 

Ver.  9.  He  that  hath,  etc.  Comp.  chap.  xi.  15. 
A  peculiarly  appropriate  ending  to  a  parable.  It 
here  refers  to  the  understanding  of  the  parable; 
the  parable  itself,  as  our  Lord  shows,  signified 
the  outward  hearing.  The  former  would  in  this 
case  imply  the  latter. 

Ver.  ID.  The  disciples,  more  than  the  Twelve 
(Mark  iv.  10).  Evidently  this  method  of  instruc- 
tion had  not  been  used  by  our  Lord  to  any  great 
extent  before  this  discourse.  Mark  and  Luke 
omit  the  question. 

Ver.  1 1 .  Because  it  is  ('  hath  been  and  is ') 
given  to  you.  '  To  you  '  is  emphatic.  A  gift  of 
God,  is  here  said  to  be  bestowed  on  one  class  of 
hearers  (you),  and  not  bestowed  on  another 
(them).  —  To  know.  Without  this  gift  there  could 
not  be  proper  knowledge  of  the  truth  to  be  con- 
veyed by  the  parable.  The  two  classes  are,  as  in 
this  case,  separated  by  their  own  choice.  God's 
good  pleasure,  the  ultimate  ground,  involves  the 
free  choice  of  the  persons  concerned.  —  The  mys- 
teries. A  mystery  is  not  necessarily  something  in- 
scrutable in  its  nature,  but  it  may  be  that  which  is 
unknown  to  man  in  his  natural  condition,  before 
it  is  revealed  to  him  by  God.  The  mysterious- 
ness  arises  mainly  from  the  sinful  state  of  man; 
yet  God  for  wise  purposes  often  withholds  the 
revelation  without  which  these  things  remain 
'  mysteries.'  The  great  mystery  is  Christ  Himself 
(i  Tim.  iii.  16),  making  peace  between  God  and 
man,  between  man  and  man  (Jew  and  Gentile; 
Eph.  iii.  4-1 1).  This  was  not  fully  revealed  to 
the  Apostles  until  long  after  the  death  of  Christ, 
although  they  already  had  clearer  views  than  the 
mass  of  the  people.  Where  this  gospel  mystery 
has  been  preached,  sin  alone  hides  it  from  men; 
however  much  may  remain  not  fully  revealed  to 
us.  —  Of  the  kingdom  of  heaven.  These  parables 
relate  to  the  kingdom  of  Christ  as  a  whole.  — It 
is  not  given.  They  hear  the  parables  as  para- 
bles, not  as  vehicles  of  spiritual  truth. 

Ver.  12.  Mark  and  Luke  put  this  verse  after 
the  exposition  of  the  parable  of  the  sower. — For 
whosoever  hath.  Applied  more  generally  in 
chap.  XXV.  29.  A  rule  of  God's  dealings  with 
men,  holding  good  even  in  the  lower  forms  of 
creation  ;  here  to  be  applied  to  knowledge  of 
spiritual  things.  The  phrase  :  from  him  shall  be 
taken  away  that  which  he  hath,  points  to  a  seem- 
ing or  supposed  knowledge.  This  twofold  result 
is  not  arbitrary,  but  a  necessary  development, 
akin  to  what  we  perceive  in  every  form  of  growth. 
To  the  disciples,  with  a  desire  for  spiritual  knowl- 
edge, an  interpretation  was  given,  and  their 
knowledge  grew  through  the  outward  and  inward 
revelation  ;  the  people,  without  this  desire,  did 
not  hear  the  interpretation,  consequently  they 
had  less  and  less  spiritual  apprehension  of  the 
truth  they  possessed  as  Jews,  since  they  got  fur- 
ther away  from  Christ  who  alone  fulfilled  and 
explained  that  truth. 

Ver.  13.  Therefore.  According  to  the  princi- 
ple just  mentioned.  —  Because  seeing  they  see 
not,  etc.  Here  the  reason  is  based  on  the  char 
acter  of  the  persons  concerned  ;  Mark  and  Luke 
emphasize  the  purpose,  namely,  that  this  state  of 
ignorance  should  go  on  unchecked  to  work  out  its 
own  results.  The  two  thoughts  can  be  distin- 
guished, but  not  divided.  The  paradoxical  form 
points  to  merely  external  perception  without  con- 
sequent mental  or  moral  results. 


Chap.   XIII.   1-43.]        THE    GOSPEL   ACCORDING    TO    MATTHEW. 


Ver.  14.  ItL  them,  lit.,  'to  them,'  in  the  sense, 
'  in  their  care.'  —  Is  fulfilled.  A  stronger  word 
than  that  commonly  used ;  a  complete  fulfil- 
ment, which  may  or  may  not  have  been  preceded 
by  a  partial  one.  — Isaiah  (vi.  9,  10).  Quoted  in 
John  xii.  40  ;  Acts  xxviii.  26,  27  ;  comp.  Rom. 
xi.  8  ;  referred  to  by  Mark  and  Luke,  but  not  for- 
mally quoted.  —  By  hearing,  etc.  The  sense  of 
the  original  prophecy  is  given,  but  not  its  form. 
In  Isaiah  is  a  command  ;  here  a  strong  predic- 
tion, indicating  that  judgment  is  a  result  of  what 
is  done  by  man  as  well  as  what  is  done  to  man. 

Ver.  15.  For  this  people's  heart.  A  more 
exact  quotation,  but  changed  into  a  prediction. — 
Waxed  gross,  become  fat,  carnal,  losing  its  spirit- 
ual life.  —  Their  eyes  they  have  closed ;  a  persis- 
tent course  of  action.  Lest  haply.  What  they 
would  not  do,  was  what  they  at  length  could  not 
do.  The  result  of  their  own  doings  fulfilled  God's 
righteous  judicial  purpose,  but  the  blame  was 
theirs.  The  parables  themselves  betokened  the 
existence  of  this  state  of  things  both  as  a  result 
and  as  a  punishment. 

Ver.  16.  But  blessed  are  your  eyes.  'Your' 
is  emphatic ;  '  your  eyes,  blessed  are  they,'  etc. 

Ver.  17.  That  many  prophets,  etc.  Over 
against  the  responsibility  of  the  ignorant  (vers. 
13-15),  prominence  is  given  to  the  great  and 
unmerited  privilege  of  the  disciples.  They  were 
permitted  to  see  and  know  what  had  been  denied 
even  to  inspired  and  good  men  who  longed  for 
such  knowledge.  —  Righteous  men,  not  merely  ac- 
cording to  the  law,  but  who  longed  for  something 
higher,  with  the  anticipative  faith  here  implied.  — 
Desired  to  see  those  things  which  ye  behold  (a 
stronger  word, meaning  '  to  gaze  upon ' ),  and  did  not 
see  them.  The  privilege  of  the  disciples  exceeded 
not  only  the  privilege  but  even  the  desire  of  these 
good  men  of  former  times.    Hence  all  was  of  grace. 

yer.  18.  Hear  ye  therefore.  '  Hear,  in  your 
hearts,  ye  who  are  so  highly  favored,  the  true 
meaning  of  these  parables.'  Our  Lord's  explana- 
tion is  to  guide  us  in  the  interpretation  of  other 
parables.  He  does  not  say  :  it  teaches  this  gen- 
eral principle,  nor  does  He  give  a  significance  to 
all  the  objects  and  actions  which  may  be  linked 
with  sowing  in  a  grain-field. 

Ver.  19.  The  word  of  the  kingdom.  This  is 
the  seed  (comp.  Mark  iv.  14;  Luke  viii.  11)  ;  the 
sower  being  Christ  (ver.  37),  Himself  and  His 
ministers  (i  Cor.  iii.  6).  The  spoken  word  is 
made  most  prominent,  as  this  was  almost  the  only 
means  used  in  the  Apostolic  age,  to  which  this  par- 
able primarily  refers.  —  Understandeth  it  not. 
Active,  personal  apprehension  is  involved.  — Then 
Cometh  the  evil  one  ('  Satan,'  Mark  ;  'the  devil,' 


121 


Luke )  and  snatcheth  away.  Almost  during  the  act 
of  hearing.  This  is  done  through  'birds,'  passing 
thoughts  and  desires  ;  the  purpose  being  '  lest  they 
should  believe  and  be  saved  '  (Luke  viii.  12).  The 
immediate  cause  is  hardness  of  the  soil.  —  This  is 
he  that  was  sown  by  the  way-side,  not,  '  he  which 
received  seed.'  The  form  used  throughout  points, 
not  to  the  ground,  but  to  the  result  of  the  sowing 
in  the  different  cases  as  representing  the  different 
classes  of  hearers.  Here  there  may  also  be  a  hint 
that  the  loss  of  the  seed  is  the  loss  of  real  life, 
avoiding  however  the  thought  that  Satan  could 
really  keep  the  word  of  God  itself.  This  apparent 
mixing  of  metaphors  should  caution  us  against 
pressing  the  analogies  too  far. 

Ver.  20.  Forthwith  receiveth  it  with  joy. 
The  effect  is  immediate  and  apparently  good ; 
but  beneath  the  surface  easily  stirred,  is  a  soil 
harder  than  the  trodden  path.  Great  py  with- 
out deep  spiritual  conviction  or  conflict. 

Ver.  21.  Yet  hath  he  not  root  in  himself. 
His  apparent  Christian  life  is  rooted  only  in  the 
temporary  excitement  about  him.  — Endureth  for 
a  while.  The  expression  implies  also  :  '  is  the  crea- 
ture of  circumstances.'' — Tribulation,  afflicticms  ; 
persecution,  a  special  form  of  affliction  ;  all  aris- 
ing because  of  the  word,  and  intended  to  strength- 
en, as  the  sunshine  the  plant  ;  but  the  plant  with- 
out root  is  withered.  —  Forthwith  (as  in  the  re- 
ception of  the  word)  he  is  offended,  or  '  taketh 
offence  and  falleth.'  Sentimental,  superficial, 
changeful,  one-sided  professors  of  Christianity. 
The  parable  does  not  decide  whether  such  have 
really  been  subjects  of  grace. 

Ver.  22.  "Y^i^  third  class  holdout  longer,  but 
are  unfruitful,  from  a  divided  heart,  in  which  evil 
triumphs ;  the  thorns  being  hardier  than  the 
wheat.  —  The  care  of  the  world,  not  pure  world 
liness,  which  belongs  to  the  first  class,  but  anxie- 
ties about  worldly  things  distracting  persons 
of  serious  mind.  —  The  deceitfulness  of  riches. 
Whether  in  the  pursuit  or  possession  of  wealth. 
A  false  expectation  or  a  false  confidence  in  regard 
to  wealth  will  choke  the  word.  Mark  adds  :  '  the 
lusts  of  other  things,'  other  than  those  presented 
by  the  word. — He  becometh  unfruitful.  Not- 
withstanding the  previous  (and  perhaps  long  con- 
tinued) promise  of  fruit. 

Ver.  23.  The  good  ground.  This  has  been 
prepared.  All  is  of  divine  grace,  yet  the  verse 
plainly  teaches  that  the  persons  referred  to 
actively  and  zuillingly  accept  and  understand  the 
truth  ;  the  result  being  continued  fruitfulness. 
The  degrees  vary,  since  characters  and  capacities 
and  gifts  vary.  This  class  alone  fulfils  the  pur- 
pose of  the  sower. 


Chapter  XIII.  24-43. 


The  Second,   Third  and  Fourth   Parables;    with  the   Interpretation  of  the 

Second,  in  the  Honse. 


24  A    NOTHER  parable  put  he  forth  unto  them/  saying,  "The  ''^^"X^^'"'' 
■L\.    kingdom  of  heaven  is  likened  unto  a  man  which  sowed 

25  good  seed  in  his  field  :     But  while  men  slept,  his  enemy  came 

^  set  he  before  them 


122  THE   GOSPEL  ACCORDING   TO    MATTHEW.     [Chap.  XIII.  24-43 

26  and  sowed  tares  among  ^  the  wheat,  and  went  his  way.^  But 
when  the  blade  was   sprung^  up,  and  brought  forth  fruit,  then 

27  appeared  the  tares  also.  So^  the  servants  of  the  householder 
came  and  said  unto  him.  Sir,  didst  not  thou  sow  good  seed  in 

28  thy  field.?  from^  whence  then  hath  it  tares  .f*  He  said  unto 
them,  An  enemy  hath  done  '  this.     The  servants  said  ^  unto  him, 

29  Wilt  thou  then  that  we  go  and  gather  them  up .''  But  he  said,^ 
Nay  ;  lest  ^°  while  ye  gather  up  the  tares,  ye  root  up  also  the 

30  wheat  with  them.  Let  both  grow  together  until  the  harvest: 
and  in  the  time  of  ^^  harvest  I  will  say  to  the  reapers,  Gather  ye 
together  ^^  first  the  tares,  and    bind  them  in  bundles  to  burn 

them  :  ^but  gather  the  wheat  into  my  barn.  ^chap.iii.  12. 

31  Another  parable  put  he  forth  unto  them,^  saying,  ''The  king-  ^ MARKiv. 30 

— ^2 '   Luke 

dom  of  heaven  is  like  to  '*a  grain  of  mustard  seed,  which  a  man     xiii.'is,  ig. 

■    .  .  d  Chap.   xvij. 

32  took,  and  sowed  in  his  field  :     Which  indeed  is  the  least  of  ^^     20  ;  Luke 

.      .  .      .  ^vu.  6. 

all  seeds :  but  when  it  is  grown,  it  is  the  greatest  among  herbs,^* 

and  becometh  a  tree,  so  that  *  the  birds  of  the  air  ^^  come  and  e  Comp.  Ps. 

civ.  12. 

lodge  in  the  branches  thereof. 

33  Another   parable   spake  he    unto   them;  •''The   kingdom   of/Lukexiii. 
heaven  is  like  unto  leaven,  which  a  woman   took,  and  hid  in 

^  three  measures  of  meal,  till  the  whole  was^^  leavened.  ^  Gen.xviii. 

34  ''All   these  things   spake  Jesus  unto  the  multitude  in  para- ''^  ^^"i^ i^- 33, 

35  bles  ^' ;  and  without  a  parable  spake  he  not  ^^  unto  them  :  That 

it  might  be  fulfilled  which  was  spoken  by  the  prophet,  saying,  .  p^^  j^^^... 
i\  will  open  my  mouth  in  parables  ;  ^'I  will  utter  things  which  ^comp  Rom 
have  been  kept  secret  ^^  ^  from  the  foundation  of  the  world.-^  i  cor?'iL^7^ 

36  Then  Jesus  sent   the  multitude   away,  and  went    into  ™  the  ^  j^^Lukexi. 
house:   and  his  disciples    came  unto   him,  saying,  "  Declare  ^^     3° '  i^.^'^26T 

37  unto  us  "the  parable  of  the  tares  of  the  field.     He^^  answered     xvir.'s"-'  ' 
and  said  unto  them,^^  He  that  soweth  the  good  seed  is  the  Son     xvH.''24r" 

38  of  man  ;    The  ^^  field  is  the  world  ;    the  ^^  good  seed -'^  are°  the     iPei.  i.  20'. 

711  Vsr.  I. 

children  ^^  of  the  kingdom  ;  but  the  2*  tares  are  ^the  children  ^^  of  «  Vers.  24-30; 

o-  o  comp.  chap. 

39  ^the  wicked^'  one  ;     The-^^  enemy  that  sowed  them  is  the  devil ;    xy.  75. 

_  o  Chap.  viii. 

^the^*^  harvest  is  '"the  end  of  the  world:   and  the  reapers  are     \-\ 

^  /  John   viii. 

■40  the -^angels.     As  therefore  the  tares  "are  gathered -^  and  burned     44.;  Acts 

'  "-^  '-'  xui.  10;  see 

41   in  the  fire  ;  so  shall  it  be  in  ''the  end  of  this^^  world.     'The  Son     y^"";  .'.?• 

~  '  q  Joel  in.  13 ; 

of  man  shall  send  forth  his  angels,  and  they  shall  gather  out  of  ^  ver^s  "40  49 • 
his  kingdom  "all    things  that    offend,^^  and    them  which  ^^  do     j'j^xxvW."'' 

20 ;    comp. 

2  tares,  also  amidst  ^  went  away  *  blade  sprung  ^  And  Dan.xii.  13; 

^  omitixom  ^  did  »  say  ^  saith  ^  fohn  xv.  6?" 

1°  lest  haply  ^^  insert  \\\G:  ^^  gather  up  ^^  less  than  t  Chap.  xxlv. 

^*  greater  than  the  ^^  heaven  ^^  it  was  all  3;- 

1'^  in  parables  unto  the  multitudes  ^^  nothing  i^  things  hidden  ^^  2-i\''^-^v'^\.\ 

2°  of  the  world  in  italics,  since  the  best  authorities  omit  the  phrase. 

"^^  explain  ^^  And  he  ^^  omit  unto  them       ^4  p^^^  ^]-,g 

25  insert  these  "^^  sons  ^'^  evil  ^8  omit  the 

29  insert  up  ^o  f^g  31  ^\  stumbling  blocks       ^^  ^^X 


THE    GOSPEL   ACCORDING   TO   MATTHEW. 


123 


Chap.  XIII.  24-43.] 

42  iniquity  ;     "  And  shall  cast  them  into  a  ^^  furnace  of  fire  :  there  "  J^^-  5°^.^^e 

43  shall  be  wailing ^^  and  gnashing  of  teeth.  Then  shall  '"the 
righteous  shine  forth  as  the  sun  in  the  kingdom  of  their  Father. 
•^  Who  ^"^  hath  ears  to  hear,^^  let  him  hear. 

23  the  weeping  ^4  j^g  ^hat  ^^  o/m'i  to  hear 


■w  Prov.  iv.  18 

Dan.  xii.  3. 

X  See  ver.  q. 


Contents.  —  The  three  other  parables  spoken 
in  pubHc  (vers.  24-33),  ^i'^"^  the  interpretation  of 
the  parable  of  the  tares  in  private  (vers.  36-43). 
The  Evangelist  inserts,  as  is  his  habit,  a  prophecy 
fulfilled  by  this  method  of  instructing  the  multi- 
tudes (vers.  34,  35).  —  The  parable  of  the  tares  fol- 
lows that  of  the  sower  ;  the  development  of  evil  is 
soon  apparent ;  it  was  foretold  to  prevent  discour- 
agement. The  third  and  fourth,  setting  forth  the 
expansive  and  permeating  power  of  the  kingdom 
of  heaven,  were  an  assurance  that  the  tares  would 
not  dispossess  the  wheat.  —  The  historical  appli- 
cation of  the  parable  of  the  tares,  is  to  the  early 
days  of  Christianity,  when  evil  tendencies,  not  yet 
rooted  up,  manifested  themselves.  It  has  an  ap-. 
plication  for  every  succeeding  age  ;  not  however 
as  a  whole  to  individuals.  Its  various  parts  en- 
join :  zeal  in  extending  the  gospel  over  the  world, 
vigilance  against  Satan,  patience  in  the  midst  of 
recognized  evil,  hope  of  final  triumph  for  Christ's 
cause  ;  the  final  scene  is  impressive.  The  Son 
of  man  who  here  speaks  will  send  forth  the 
reapers  at  the  end  of  the  world.  —  The  parables 
of  the  mustard-seed  and  of  the  leaven,  form  a 
pair  :  both  pointing  to  the  growth  of  Christianity 
from  small  beginnings  ;  the  forme?-  presenting  its 
extensive  power,  in  consequence  of  its  inherent 
capacity  for  develojjment ;  the  latter  its  intensive 
power,  all  the  more  pervasive  because  noiseless. 
The  historical  application  of  the  one  is  to  the  rapid 
extension  of  Christianity  in  the  early  centuries  ; 
of  the  other,  to  its  gradual  and  hidden  effects  on 
humanity,  especially  among  barbarous  nations  in 
the  Dark  Ages.  The  individual  application  of 
the  former  is  not  prominent ;  it  encourages  by 
showing  that  the  beginnings  of  grace  in  the  heart 
are  ^mall,  and  warms  by  asserting  its  rapid  ex- 
tension. The  parable  of  the  leaven  points 
directly  to  the  mystery  of  regeneration  transform- 
ing the  soul.  —  For  other  lessons  see  comments. 

Ver.  24.  Set  he  before  them.  With  the 
double  purpose  already  spoken  of ;  the  word 
being  often  used  in  reference  to  food.  — The  king- 
dom of  heaven.  The  subject  in  all  seven  par- 
ables. Christ's  reign  in  the  new  economy  of  sal- 
vation. —  Is  likened,  or  '  made  like.'  Not '  is  like,' 
as  in  the  succeeding  parables.  The  speedy  estab- 
lishment of  the  kingdom  is  implied ;  hence  this 
parable  is  referred  to  the  first  stage  of  Christi- 
anity. —  Good  seed,  i.  e.,  of  a  good  kind  and  good 
of  its  kind.  — His  field.  The  'world'  (ver.  38)  is 
'  His  '  though  '  the  devil '  works  in  it. 

Ver.  25.  But  while  men  slept,  i.  e.,  'at  night,' 
the  opportune  time  for  such  an  act  of  malice. 
No  censure  of  the  servants  is  expressed  ;  though 
their  natural  weakness  may  be  implied.  — His  en- 
emy came  and  sowed  tares  also  amidst  the  wheat. 
'Tares,'  'darnel'  or  bastard  wheat,  looking  like 
wheat,  but  with  a  fruit  which  is  injurious  in  its 
effects.  An  act  of  malice  not  unexampled.  — 
Went  away.  The  hostile  sowing  required  no 
further  care ;  in  the  beginnings  of  evil  Satan 
conceals  himself. 


Tares  or  Zowan, 


Ver.  26.     Then  appeared  the  tares  also.     After 
a  time,  and  at  a  time  of  promise  in  the  wheat, 
the  evil  result  of  the  mali- 
cious sowing  is  apparent. 

Vers.  27,  28.  Sitnple 
life-like  dialogue  requir- 
ing little  explanation.  The 
servants  in  perplexity  re- 
sort to  the  master,  who 
checks  their  impatient 
zeal. 

Ver.  29.  Lest  haply 
while  ye  gather  up,  etc. 
The  answer  of  a  wise  hus- 
bandman. The  servants 
might  distinguish  the  two, 
but  their  roots  were  inter- 
twined. Impatient  zeal 
for  purity  in  the  Church 
has  often  rooted  up  the 
wheat. 

Ver.  31.  A  third  para- 
ble, also  from  agricultural 
experience.  —  A  grain  of 
mustard-seed.  The  plant 
grows  wild,  but  was  often 
found  in  the  gardens  of  the  Jews.  In  the  fertile 
soil  of  Palestine  it  reached  the  height  of  several 
feet.  '  A  grain  of  mustard  seed  '  was  the  prover- 
bial expression  for  the  smallest  thing  conceivable 
(comp.  chap,  xvii,  20).  —  Took.  Probably  a  hint 
that  the  small  seed  must  be  taken  up  carefully  or 
it  would  be  lost. 

Ver.  32.  Less  than  all  seeds,  /.  e.,  those  sown 
by  the  Jews.  —  Greater  than  the  herbs.  The  lit- 
eral meaning  leaves  it  uncertain  whether  the 
plant  referred  to  was  itself  an  herb.  The  main 
point  is  the  rapid  growth  from  a  diminutive  seed. 
-^  The  birds  of  the  heaven  represent  the  external 
adherents  of  the  kingdom,  nations  nominally 
Christian;  oftentimes  'outward  church  form,' 
since  the  kingdom  itself  is  not  the  Church 
organization.  —  Lodge  in  the  branches  thereof. 
Seeking  shelter  and  remaining  there.  The  per- 
manent external  adhesion  is  thus  indicated. 

Ver.  33.  Leaven.  In  those  days  a  piece  of 
the  leavened  loaf  was  put  amongst  the  new  dough 
to  cause  fermentation.  This  illustrates  the  power 
of  pervading  and  assimilating  foreign  substances. 
The  figure  is  generally  applied  to  evil  influences, 
but  here  probably  to  gracious  ones,  see  below.  — 
A  woman.  There  may  be  no  significance  in  this 
part  of  the  figure,  though  some  find  in  it  a  refer- 
ence to  the  Church.  —  Took  and  hid.  Two  impor- 
tant points  :  '  took,'  from  without ;  '  and  hid,' 
/.  e.,  put  it  where  it  seemed  lost  in  the  larger 
mass.  —  Three  measures  of  meal,  probably  the 
usual  amount  taken  for  one  baking,  an  ephah 
(comp.  Gen.  xviii.  6;  Judges  vi.  19;  i  Sam.  i. 
24).  A  large  mass  is  to  be  pervaded  and  assimi- 
lated by  the  small  piece  of  leaven.  '  Three  '  is 
not  necessarily  significant,  though  referred  by 
some  to  '  body,  soul,  and  spirit,'  %  others  to  the 


124 


THE   GOSPEL  ACCORDING   TO   MATTHEW.      [Chap.  XIII.  24-43. 


three  sons  of  Noah  ;  the  first  not  apphcable  his- 
torically, the  second  far-fetched.  — Till  it  was  all 
leavened.  The  length  of  time  not  indicated  ;  the 
transformation  of  the  whole  mass  is  the  one  fact 
stated.  This  influence  triumphs.  '  Leaven ' 
therefore  does  not  represent  evil  here,  as  is 
usually  the  case.  The  parables  indeed  affirm  a 
development  of  evil  side  by  side  with  that  of  the 
kingdom,  but  the  kingdom  itself  '  is  like  leaven.' 
Leaven  is  used  in  a  good  sense  (Lev.  xxiii.  17)  ; 
in  household  economy  it  has  a  wholesome  influ- 
ence. The  parable  indicates  that  the  influence  is 
internal  and  noiseless,  not  dependent  upon 
external  organization  so  much  as  upon  quiet 
personal  agency  and  example,  since  the  leaven 
transforms  the  dough  lying  next,  until  it  is  '  all 
leavened.'  The  last  clause  is  not  to  be  inter- 
preted absolutely,  since  an  evil  development  is 
set  forth  in  the  second  and  seventh  parables,  and 
hinted  at  in  the  third. 

Ver.  34.  And  without  a  parable  spake  he 
nothing  unto  them.  On  that  occasion  ;  probably 
true  also  of  the  subject  of  discourse,  the  kingdom 
of  heaven. 

Ver.  35.  That,  i.  e.,  '  in  order  that.'  —  The 
prophet.  From  Ps.  Ixxviii.  2,  the  author  of  which 
was  Asaph,  'the  seer'  (2  Chron.  xxix.  30),  or 
prophet.  The  Psalm  is  historical,  but  the  events 
it  mentions  have  a  reference  to  Christ  (comp. 
I  Cor.  X.  6,  II,  where  the  same  events  are  spoken 
of). 

Ver.  36.  Into  the  house.  Probably  His  usual 
residence.  The  purpose  was  to  explain  the  par- 
ables more  fully  and  to  add  others  for  the  benefit 
of  His  disciples  that  were  about  Him,  with  the 
Twelve  ;  Mark  iv.  10.  —  The  parable  of  the  tares 
would  be  less  likely  to  be  understood  by  the 
multitudes. 

Ver.  37.  The  Son  of  man.  Christ  Himself, 
Our  Lord  uses  the  present  tense,  but  this  does 
not  forbid  an  application  to  later  events,  in  which 
Christ  is  represented  by  those  who  preach 
Him. 

Ver.  38.  The  field  is  the  world.  '  His  field ' 
(ver.  24),  hence  some  would  limit  this  to  the 
Church.  But  in  that  case  the  parable  would  not 
differ  from  the  last  of  the  series.  The  phrase 
can  only  mean  the  Church,  as  the  Church  is  seek- 
ing to  occupy  the  whole  world.  The  gospel  is 
good  seed  to  be  scattered  everywhere  ;  the  inter- 
twining of  the  roots  suggests  that  the  tares  are  /«. 
the  Church  also,  as  indeed  ver.  41  plainly  im- 
plies.—  The  sons  of  the  kingdom  —  the  sons  of 
the  evil  one.  The  reference  is  to  persons,  who 
represent  and  embody  the  two  opposing  influences 
and  developments.  In  the  world,  and  in  the 
Church  both  as  an  organized  body  and  as  en- 
gaged in  its  missionary  enterprises,  there  exist 
side  by  side  two  such  classes  ;  those  made  heirs 
of  Christ's  kingdom  by  Divine  sowing  and  those 
who  are  of  the  seed  of  the  serpent. 

Ver.  39.  The  devil  is  here  represented  as  the 
author  of  evil  in  the  world  (and  in  the  Church  as 
affected  by  the  world). — The  harvest,  up  to 
which  time  the  tares  are  to  be  left,  is  the  end  of 
the  world.     The  phrase  may  be  rendered  :    '  the 


consummation  of  the  age.'  According  to  Jewish 
notions  the  coming  of  the  Messiah  was  to  be  the 
end  of  the  present  age.  Our  Lord  and  His 
Apostles  refer  the  Jewish  phrase  to  the  second 
coming  of  the  Messiah.  Our  Lord  does  not 
interpret  more  fully  the  conversation  of  the  ser- 
vants and  the  householder  (vers.  27-29).  Where 
He  has  been  silent,  controversy  has  been  loudest. 
The  application  to  the  question  of  discipline 
has  been  hotly  discussed  from  the  fourth  century 
until  now.  The  parable  assumes  that  earnest 
Christians  will  be  zealous  to  remove  impurities 
and  offences  (from  the  Church  and  the  world 
as  well)  by  forcible  means.  Without  positively 
forbidding  this  vv'hich  may  at  times  be  abso- 
lutely necessary,  the  whole  drift  of  the  parable 
enjoins  caution  and  charity.  Brute  force,  per- 
secution, whether  civil  (rooting  out  of  the  world) 
or  ecclesiastical  (rooting  out  of  the  Church) 
finds  little  warrant  here,  and  has  generally  resulted 
in  actually  tearing  up  the  wheat.  As  regards 
discipline  ;  when  necessary,  it  is  to  be  exercised 
with  a  prudential  not  a  punitive  purpose.  The 
case  is  much  simplified,  when  the  Church  is  free, 
and  not  compelled  by  alliance  with  the  State  to 
allow  wheat  and  tares  to  intertwine  yet  more 
closely. 

Ver.  40.  The  destruction  of  the  wicked  is 
first  declared  ;  it  is  to  take  place  at  the  end  of 
the  world,  /.  e.,  of  the  present  order  of  things. 

Ver.  41.  The  Son  of  man.  Christ  Himself  is 
Lord  of  angels  and  Ruler  in  this  kingdom.  —  Out 
of  His  kingdom.  The  angels  sent  forth  by  Christ 
will  accomplish  what  men  could  not  do,  ought 
not  to  attempt  to  do,  namely,  remove  all  evil 
from  the  Church  and  from  the  world,  which  will 
stand  only  so  long  as  the  purpose  of  the  kingdom 
requires  it. — All  stumbling-blocks,  lit,  'scan- 
dals.' As  punishment  is  spoken  of,  this  must 
refer  to  persons,  those  who  cause  others  to  falL 

—  And  them  that  do  iniquity.  This  class  in- 
cludes the  former  and  yet  more.  How  long  this 
gathering  out  will  continue  is  not  stated. 

Ver.  42.  And  shall  cast  them,  etc.  As  the 
tares  were  biirned,  this  may  be  figurative,  but  it 
undoubtedly  refers  to  intolerable  suffering,  result- 
ing not  simply  from  the  circumstances  of  the  evil- 
doers in  a  future  state  but  from  their  character. 

—  There  shall  be  the  weeping.  Comp.  chap.  viii. 
12.  These  awful  words  must  mean  something 
positive  and  punitive. 

Ver.  43.  Then  shall  the  righteous  shine  forth. 
The  gospel  tells  how  men  become  'righteous.' 
As  such  they  have  a  glory,  a  light  which  is  here 
obscured,  but  shall  then  burst  forth,  as  Christ's 
glory  shall  appear. — In  the  kingdom  of  their 
Father.  The  righteous  being  God's  adopted 
sons.  He  is  'their  Father.'  This  kingdom  of 
final  glory  seems  to  be  distinguished  from  the 
mediatorial  kingdom  of  Christ  spoken  of  through- 
out the  chapter  ;  comp.  i  Cor.  xv.  24.  —  He  that 
hath  ears,  etc.  This  conclusion  befits  the  impor- 
tance of  the  pa«-able.  The  prophecy  respecting 
the  destiny  of  all  men  deserves  the  attention  of 
all  men.  Yet  even  on  this  point  many  have  no 
ears  to  hear. 


Chap.  XIII.  44-52.]       THE    GOSPEL   ACCORDING   TO    MATTHEW.  125 


Chapter  XIII.     44-52. 

The    Three  Parables  spoken   to  tJie   Disciples  in  the  Ho7i.se ;    the  Conclusion 

of  the  Discourse. 

44  A   GAIN,^  the  kingdom  of  heaven  '^is  hke  unto  treasure  hid  «P'ov.ii.  4 
^T\.  in  a  fiekl ;  ^  the  ^  which  when  a  man  hath  found,  he  hideth,'* 

and  for  joy  thereof  ^  *  goeth   and   selleth   all  that  he  hath,  and  <5  Ver.  46; 

conip.  Piov 

buyeth  that  field.  xxiii.  23. 

45  Again,  the  kingdom  of  heaven  is  like  unto  a  merchantman,^ 

46  seeking  goodly  pearls :  Who,  when  he  had  found '^  ''one  pearl  of  c  jo'o  .'svui 
great  price,  *  went  ^  and  sold  all  that  he  had,  and  bought  it. 

47  Again,  the  kingdom  of  heaven  is  like  unto  a  net,  that  was 

48  cast  into  the  sea  and  gathered  of  ''every  kind  :     Which,  when  it  ^chap.  xxii 
was  full,^  they  drew  to  ^"^  shore,  and  sat  ^^  down,  and  ^^  gathered 

49  the  good  into  vessels,  but  cast  the  bad  ^^  away.     So  shall  it  be 

at  ^'^  ''  the  end  of  the  world  :    the  angels  shall  come  forth,  and  e  See  ver.  39 

50  •''sever  the  wicked  from  among  the  just,     ^  And  shall  cast  them/Chap.  xxv. 
into  the  furnace  of  fire  :   there  shall  be  wailing  ^^  and  gnash-    ver.  41. 

g  See  ver.  42 

ing  of  teeth. 

51  Jesus  saith  unto  them,^^  Have  ye  understood  all  these  things  .'' 

52  They  say  unto   him,  Yea,  Lord.^''     Then    said  he^^   unto   them. 

Therefore  every  ''  scribe  zvhich  is  '  instructed  unto  ^^  the  king-  ^  chap.  xxiii. 

dom  of  heaven,  is  like  unto  a  man  that  is  a  householder,  which^°  ''  chap.xxviii. 

19. 
bringeth  forth  out  of  his  treasure  ''things  new  and  old.  k  Cant.vii.13 

1  omit  Again  ^  ^  treasure  hidden  in  the  field  ^  gj^jf  ^-^^ 

*  which  a  man  found  and  hid  ^  ;„  i-,jg  JQy  i-,g 

^  a  man  that  is  a  merchant  "^  and  having  found  *  he   went 

9  filled  "  up  on  the  "  sitting  12  t|^gy 

^^  the  bad  they  cast        ^*  in  ^^  weeping 

^8  omit  Jesus  saith  unto  them  i'^  o)>tit  Lord 

^^  And  he  said  ^^  who  hath  been  made  a  disciple  for        20  ^j^q 

Contents.       These     three     parables     relate  sion  ;  the  man  who  had  made  this  discovery  used 

mainly    to    human    effort    in    the    development  all  the  means  in  his  power  to  possess  himself  of 

of  the  kingdom   of   heaven.     The  last  one   cor-  the  treasure.     This  suggests  the  general  applica- 

responds  to  the  second,  while  the  fifth  and  sixth  tion  and  lesson.     Notice  :  He  obtained  the  '  treas- 

form  a  pair  ;  the  transition  of  thought  being  easy  ure,'  worth  more  than  he  could  pay,  and  also  'the 

and  natural  in  every  case. —  The  Hidden  Treas-  field,'  which  he  could   buy.      In  this   result  the 

ure     (ver.    44),    finding   without    seeking ;     The  parable  differs  from  the  next.     Many,  therefore, 

Pearl  of  great  price  (vers.   45,   46),   seeking  and  refer 'the  field.'  to  the  external  Church,  in  which 

finding  ;  in  both  cases,  proper  eff"ort  to  appropri-  a  man  may,  as  it  were,  stumble  on  the  treasure  of 

ate  the  valuable   possession  ;    Tlie  N'et  cast  into  true  religion  ;  he  naturally  possesses  himself  also 

tiie  Sea  (vers.  47-50),  the  Church  and  her  efforts,  of  the  means  of  grace,  the  external  forms  of  the 

the  niixed  result  and  the  final  separation.     Ap-  Church.  —  We  may  aptly  apply  it  historically  to 

plication  in  the  form  of  a  comparison  (vers.  51,  the  days  of  the  Reformation,  when  true  religion 

5-)-  was  sought  and  obtained   at  the  cost  of  every- 

Ver.  44.     A  treasure  hidden  in  the  field.     It  thing ;   the  discovery  of  the  treasure  was  appar- 

i3  possible,  but  not  probable,  that  our  Lord  refers  ently  accidental,  and  great  joy  attended  it.     The 

to  some  case  of 'treasure  trove,' which  had  lately  field  was  doctrinal  theology.     In  this,  the  treas- 

occurred.  —  In  Ms   joy.     Natural   to  those  who  ure  had  been  hidden,  but  the  reformers  obtained 

find  unexpectedly.      The  legality  or  morality  of  this  also  as  a  possession. 

the   transaction  does  not  enter  into  the  discus-  Ver.    45.      Merchant    seeking    goodly   pearls. 


126 


THE   GOSPEL  ACCORDING   TO   MATTHEW.      [Chap.  XI H.  44-58. 


One  who  is  making  it  his  business  to  seek  what 
is  valuable,  what  is  true  and  right. 

Ver.  46.  One  pearl  of  great  price.  Christ 
Himself,  not  religion  ;  when  this  pearl  becomes 
ours,  we  have  true  religion.  The  seeker  finds 
and  obtains  the  pearl  in  its  purity.  No  mention 
is  made  of  joy  in  this  case,  since  this  is  more 
characteristic  of  those  who  make  the  discovery 
without  seeking.  This  parable  has  a  historical 
application  to  the  present  age  of  investigation  and 
discovery.  True  science  seeks  goodly  pearls, 
and  leads  to  the  discovery  of  the  one  pearl  of 
great  price.  The  pride  of  science  is  hostile  to  all 
truth,  hence  sometimes  the  '  merchant '  is  too  well 
contented  with  the  '  goodly  pearls  '  already  found, 
to  look  for  the  one  pearl  of  great  price.  The  two 
parables  refer  to  two  different  classes  of  persons; 
yet  both  make  a  discovery,  both  strive  to  make 
the  treasure  their  own  at  every  cost.  The  seeker 
is  perhaps  the  superior  character,  and  obtains  the 
superior  treasure.  We  may  hope  for  a  purer 
Christianity  as  the  result  of  intense  and  earnest 
investigation  ;  yet  the  whole  discourse  shows  that 
side  by  side  with  this  we  must  expect  an  intense 
and  earnest  search  in  the  interest  of  Satan's  king- 
dom. 

Ver.  47.  A  net,  that  was  cast  into  the  sea. 
A  drag-net  or  seine  is  meant.  Appropriate  for 
an  audience  largely  made  up  of  fishermen.  The 
parable  resembles  that  of  the  tares ;  that,  how- 
ever, represented  the  two  developments  of  good 
and  evil,  side  by  side  in  the  world  (and  in  the 
church);  this  one  is  applicable  rather  to  the 
missionary  effort  of  the  Church.  '  The  sea  '  is  a 
Scriptural  figure  for  'the  nations'  (Rev.  xvii.  15  ; 
Is.  viii.  7;  Ps.  Ixv.  7).  —  Gathered  of  every  kind. 
This  predicted  result  of  Christian  effort  is  suffi- 
ciently evident  at  all  times. 

Ver.  48.  When  it  was  filled.  A  caution 
against  too  hasty  attempts  at  separating  before  the 
Church  has  finished  her  work.  If  fishermen  stop 
to  sort  while  drawing  in  their  net,  they  catch 
little,  good  or  bad.  —  They  drew  up  on  the  shore, 
i.  e.,  the  limit  of  the  sea,  the  end  of  nations  and 
of  time.  The  next  verse  shows  that  the  work  of 
discriminating  is  not  committed  to  men,  however 
successful  or  zealous  in  the  work  of  gathering  of 
every  kind. — The  good  —  the  bad, /.  <?.,  fishes, 
though  other  animals  usually  get  into  the  net. 
There  are  but  two  classes,  one  the  children  of 


God,  and  the  other  thcjse  whose  destiny  is  de- 
scribed in  vers.  49,  50. 

Ver.  49.  Sever  the  wicked  from  among  the 
just.  Comp.  ver.  41.  The  phrase  'sitting  down,' 
in  ver.  48,  and  other  minor  points  in  the  two  par- 
ables, suggest  that  this  may  occupy  a  period  of 
some  length.  In  the  parable  of  the  tares,  how- 
ever, the  final  separating  process  accounts  for  the 
command  :  '  Let  both  grow  together  till  the  har- 
vest ; '  here  it  is  the  main  point.  That  parable 
emphasized  the  existence  with  evil  side  by  side 
with  good ;  this,  the  separation  and  clestructio]i 
of  the  evil. 

Ver.  50.  Repeats  word  for  word  the  awful 
language  of  ver.  42,  giving  great  solemnity  to  the 
close  of  the  discourse  in  parables.  —  The  histori-. 
cal  application  is  obviously  to  the  closing  period 
and  scene  of  the  Church  militant. 

Ver.  51.  Have  ye  understood?  A  test  of  their 
progress  in  the  art  of  interpretation.  They  an- 
swered rightly,  but  the  next  verse  suggests  that 
they  did  not  yet  fully  understand. 

Ver.  52.  Every  scribe.  Official  expounder  of 
the  Scriptures,  applicable  now  to  the  Christian 
ministry.  —  Hath  been  made  a  disciple,  of  Jesus, 
the  Teacher  as  well  as  King.  —  For  the  kingdom 
of  heaven.  «Not  simply  for  his  own  benefit  but 
for  the  advantage  of  this  kingdom. — House- 
holder, whose  duty  it  is  to  provide  for  those  of 
the  household.  —  Bringeth  forth  out  of  his  treas- 
ure. The  '  treasure '  is  a  constantly  increasing 
knowledge  of  God's  word,  in  the  Bible,  in 
nature,  in  experience.  This  he  must  use  to  in- 
struct others  ;  he  must  not  selfishly  conceal  it, 
nor  so  set  it  forth  that  few  can  understand  it.  — 
Things  new  and  old.  Explanations:  (i)  the 
law  and  the  gospel  ;  (2.)  things  hitherto  unknown 
and  those  already  known ;  (3.)  the  old  truths  in 
new  lights,  new  truths  brought  into  proper  accord 
with  the  old  ones.  This  is  preferable.  He  who 
forgets  the  old,  will  get  hold  of  novelties,  but 
bring  few  new  things  out  of  his  treasure  ;  he 
who  forgets  the  new,  will  find  that  his  old  meth- 
ods have  become  antiquated  even  to  himself,  and 
others  will  discover  it  even  sooner.  Christ's 
methods  of  instruction  give  point  to  these  words, 
for  the  old  familiar  occupations  are  here  used 
to  illustrate  the  truths  of  the  new  kingdom,  and 
yet  the  thoughts  and  even  words  of  the  Old 
Testament  appear  again  and  again  throughout. 


Chapter   XIII.  53-58. 


Christ   rejected    at   Nazareth. 

53  A   ND  it  came  to  pass,  that^  when  Jesus  had  finished  these 

54  -^^   parables,  he  departed  thence.     And  ''when  he  was  come^  "■  MarkvI. 
into  ^  his  own  country,  "  he  taught  them  in  their  synagogue,  inso-  ^  c°'^p-Luke 
much  that  ''they  were  astoni.shed,  and  said,  Whence  hath  this  man  "  Se^hap.iv. 

55  this  wisdom,  and  these  mighty  works.?     'Is  not  this  the  carpen-  '^vit^s''^^ 
ter's  son.?    is   not  his  mother  called  Mary.?    and  ^ his  brethren,  '  Pv^Ti'ijohD 

56  James,  and  Joses,^  and  Simon,  and  Judas  .?     And  his  sisters,  are / see* "chap. 

^  omit  that  "  And  coming  8  Joseph 


xii.  46. 


Chap.  XIII.  53-58-]      THE   GOSPEL  ACCORDING   TO    MATTHEW.  127 

they  not  all  with  us.?     Whence  then  hath  this  man  all  these 

57  things.?      And  s'they  were    offended  in  him.      But  Jesus  said  ^ x^^'e.''''^^" 
unto  them,  ''A  prophet  is  not  without  honour,  save  in  his  own  ' joh'niv.'4l! 

58  country,  and  in  his  own  house.     And  he  did  not  many  mighty    xH'^/S' 


works  there*  *  because  of  their  unbelief. 

*  there  many  mighty  works 


i  Chap.  xvii. 
20. 


Chronology,  and  relation  to  the  account  in 
Luke  iv.  14-30.  Views:  (i.)  Two  distinct  visits. 
That  in  Luke  at  the  beginning  of  the  Galilean 
ministry,  and  occasioning  the  removal  to  Caper- 
naum (Matt.  iv.  17).  This  one  much  later,  after 
the  discourse  in  parables  (chap.  xiii. ),  the  visit  to 
Gadara  and  the  subsequent  miracles  (chaps,  viii. 
iS-ix.  34).  (2.)  Different  accounts  of  the  same 
visit,  which  took  place  at  the  earlier  period;  (3.) 
which  took  place  at  the  later  period.  We  prefer 
(i),  for  the  followmg  reasons  :  He  would  prob- 
ably visit  His  early  home  a  second  time  ;  a  second 
rejection  would  be  the  result  of  a  second  visit. 
It  seems  unlikely  that  the  visit,  if  there  was  but 
one,  took  place  at  the  later  period,  yet  Mark,  who 
is  chronologically  most  exact,  agrees  with  Matthew 
in  placing  it  about  this  time.  Matthew  and  Mark 
would  scarcely  omit  to  mention  the  attempt  at 
violence  detailed  by  Luke,  while  the  unbelief  of 
the  Nazarenes  would  express  itself  in  much  the 
same  way,  and  the  answer  of  our  Lord  convey 
the  same  thought.  The  points  of  agreement  and 
of  difference  are  thus  most  satisfactorily  accounted 
for. 

Ver.  53.  He  departed  thence.  The  departure 
was  to  Gadara  (comp.  chap.  viii.  18  ;  Mark  vi. 
35  ff.) ;  a  number  of  events  intervening  between 
this  and  the  second  visit  to  Nazareth. 

Ver.  54.  Into  his  own  country.  Nazareth  as 
the  home  of  His  parents  and  the  place  '  where 
he  had  been  brought  up  '  (Luke  iv.  16).  — Whence 
hath  this  man."  As  if  to  say :  This  is  our  towns- 
man, what  better  schooling  did  he  have  than  we ; 
what  his  family  is,  we  all  know,  etc. 

Ver.  55.  The  carpenter's  son.  The  word  ren- 
dered '  carpenter '  is  sometimes  applied  to  arti- 
sans in  general,  but  it  means  strictly  a  worker  in 
wood.  The  question,  though  not  contemptuous, 
implies  :  He  is  one  of  us,  no  better  than  we  are, 
etc.  —  They  knew  His  family,  and  mention  the 
name  of  His  mother  and  brothers,  speaking  also 
of  His  sisters,  who  possibly  still  resided  in  Naza- 
reth. On  the  brothers  of  our  Lord,  see  the  close 
of  the  section. 

Ver.  57.  And  they  were  offended  in  him, 
made  to  stumble.  They  were  led  into  error  and 
sin  with  regard  to  Him.  — A  prophet  is  not  with- 
out honor,  etc.  The  rejection  is  accounted  for 
by  a  proverbial  expression,  verified  by  human  ex- 
perience. '  Familiarity  breeds  contempt,'  '  Dis- 
tance lends  enchantment  to  the  view,'  are  still 
more  general  expressions  of  the  same  prin- 
ciple. 

Ver.  58.  And  he  did  not  there  many  mighty 
Works  because  of  their  unbelief.  This  unbelief 
was  inconsistent  and  criminal,  for  they  acknowl- 
edged His  wisdom  and  power  (ver.  54).  Jesus 
does  not  force  His  love  or  blessings  on  us,  and 
His  miracles  were  not  mere  displays  of  Almighty 
Power.  Where  there  was  no  faith,  no  moral 
condition  to  justify  such  displays,  there  our  Lord 


'  could  do  no  mighty  works  '  (Mark  vi.  5).     Want 
of  faith  is  always  the  great  hindrance. 

The  brothers  of  our  Lord.  Mention  is 
made  fourteen  or  fifteen  times  in  the  New  Tes- 
tament of  the  brothers  of  our  Lord,  named  in 
ver.  55.  In  an  ordinary  history,  this  could  only 
mean  that  they  were  the  younger  children  of 
Joseph  and  Mary,or  possibly  the  children  of  Joseph 
by  a  former  marriage.  The  well-known  terms, 
'  cousin '  and  '  kinsman,'  would  have  been  used 
had  the  relationship  been  a  different  one.  Not- 
withstanding this,  three  views  have  been  held  : 
(i.)  That  they  were  the  children  of  Joseph  and 
Mary;  the  theory  of  Tertullian,  Helvidius,  and 
many  of  the  best  modern  Protestant  commen- 
tators. ( 2. )  That  they  were  the  children  of  Joseph 
by  a  former  marriage  ;  the  theory  of  Epiphanius, 
and  the  ancient  Greek  Church.  (3.)  That  they 
were  the  children  of  Mary,  the  wife  of  Alphasus 
(Clopas),  the  sister  of  our  Lord's  mother,  and 
hence  his  cousins.  This  was  the  theory  of 
Jerome,  adopted  by  the  Roman  Catholic  Church, 
and  by  the  older  (and  some  modern)  Protestant 
commentators.  Lange  modifies  this  view,  by 
supposing  that  Alphaeus  was  the  brother  of 
Joseph,  and  that  in  consequence  of  his  early 
death  the  children  were  adopted  by  Joseph. 

I.  The  first  view  is  the  most  natural  one. 
Objections  :  {a.)  It  denies  the  perpetual  virginity 
of  Mary.  But  this  is  nowhere  asserted,  while 
Matt.  i.  25  and  Luke  ii.  7,  suggest  the  contrary. 
(b.)  Gal.  i.  19,  seems  to  intimate  that  James,  our 
Lord's  brother,  was  an  Apostle,  while  this  view 
involves  the  non-identity  of  this  James  with 
James  the  son  of  Alphasus,  who  undoubtedly 
was  an  Aj^ostle.  But  the  passage  in  Galatians 
has,  from  the  earliest  times,  been  interpreted  as 
not  implying  the  Apostleship  of  our  Lord's 
brother.  The  identity  of  names  in  the  list  of 
Apostles  and  in  that  of  our  Lord's  brothers  is. 
of  itself,  no  proof  of  identity  of  persons  ;  the  name 
of  James  especially  being  very  common  among  the 
Jews.  Further,  at  a  point  in  the  history  after  the 
choice  of  the  Twelve  (John  vii.  5),  His  brethren 
did  not  believe  on  Him ;  they  are  distinguished 
from  the  'Apostles'  in  Acts  i.  14;  i  Cor.  ix.  5, 
and  by  implication  in  Matt.  xii.  46-50.  {c.)  Our 
Lord  on  the  cross  commended  His  mother  to  the 
care  of  John,  which  is  regarded  as  strange,  if  she 
had  other  sons.  But  the  spiritual  nearness  of 
John,  and  the  probable  kinship  (see  below,  and 
notes  on  John  xix.  25)  will  account  for  this. 

2.  The  view  that  they  were  the  sons  of  Joseph 
by  a  former  marriage  is  not  open  to  any  great 
objection,  though  supported  by  no  positive  evi- 
dence. It  too,  fails  to  identify  'James  the  son  of 
Alphaeus'  and  'James  the  Lord's  brother.' 

3.  The  cousin-theory  is  beset  with  difficulties. 
{a.)  It  assumes  that  two  sisters  had  the  same  name 
(Mary).  {b.)  It  does  not  account  for  'Simon' 
and  '  Judas '  who  were  our  Lord's  brothers.     In- 


128  THE   GOSPEL   ACCORDING   TO   MATTHEW.       [Chap.  XIV.  1-13. 

deed,  the  better  supported  reading  ('Joseph,'  ver.  The  view  that  Mary  had  other  children  furnishes 

55)  destroys  the  identity  of  name  with  Mark  xv.  an  argument  in  favor  of  the   historical   character 

4o('Joses').     (<r.)  It  is  probable  that  '  Salome '  of  the  Gospels.     Had  the  story  of  the  miraculous 

and  not  'Mary'  (John  xix.  25)  was  the  sister  of  conception    been  a    fiction,    the  Evangelists,  to 

our  Lord's  mother.     The  view  of  Lange  is  free  give  consistency  to  the  tale,  would  have  denied 

from  some  of  these  difficulties,  but  assumes  what  that  our  Lord  had  any  brothers,  instead  of  speak- 

is  extremely  improbable,  namely,  that  at  least  half  ing  of  them  without  reserve.     For  a  full  presen- 

a  dozen  children  were  adopted  into  the  family  of  tation  of  all  the  views,  see  Lange's  Comm.,  Mat- 

a  poor  carpenter.     Besides  it  is  a  pure  hypothesis,  thezu,  pp.  255-260. 


Chapter   XIV.   1-13. 
The  Impression  produced  on  Herod  by  Reports  of  our  Lord's  Works. 

AT   that   time!  *  Herod   the  tetrarch  heard   of  the  fame ^ '^ _^^^^^;'^^4 
of  Jesus,     And  said  unto  his  servants,  This  is  John  the  ^  LukriVi.  i, 
Baptist;    he  is  risen  from   the  dead;    and  therefore  '^  mighty    xm.  i'^'"^ 
works  do  shew  forth  themselves^  in  him.  '^  ii;°GaT.'ii.' 

3  For  '^  Herod  had  laid  hold  on  John,  and  bound  him,  and  ^put     Eph"'i.^ii, 
him   in  prison  for   Herodias'   sake,*  -^his  brother   Philip's  wife.     Ph'ii."ii  13. 

4  For  John  said  unto  him,  ^It  is  not  lawful  for  thee   to  have   her.     20. 

1  1        1  r  1        1        '^  Chap.  xi.  2; 

q  And  when  he  would  have  put   hmi  to  death,  he  feared    the    John  in.  24. 

•'  c  I  -f  Luke  iii.  i 

6  multitude,    because   they   counted^   him   as   ''a  prophet.     But  ^- Lev.  xviii 

■'  16;    XX.  21 

when   Herod's  birthday  was   kept,   the   dausfhter  of   Herodias  -^  see  chap. 

.'  ^  "-  XI.  9 ;  comp. 

7  danced    before   them,*^   and    pleased    Herod.      Whereupon    he    =J?^p-  ^"i- 
promised    with  an    oath   to   give  her   whatsoever   she   would" 

8  ask.      And    she,   *  being    before    instructed    of  ^   her    mother,  '  ^"s  xix.  33. 

9  said,^  Give  me  here  John  Baptist's  head  in  a  charger. ^^  And 
the  king  was  sorry  :  ^^  nevertheless  for  the  oath's  sake,^^  and 
them  which  sat  with  him  at    meat,^^  he    commanded  it   to  be 

10  given  Jier}^     And  he  sent,  and  beheaded  John  in   the   prison. 

1 1  And  his   head  was  brought  in  a   charger,^^   and  given    to  the 

12  damsel :  and  she  brought  it  to  her  mother.  And  his  disciples 
came,  and  took  up  the  body,^^  and  buried  it,  and^'^  went  and 
told  Jesus. 

[3       When  18  Jesus  heard  of  it,'^^  ^  he  departed  20  thence  by  ship  21  ^  J°''"^'-  '- 
into  a  desert   place  apart:    and  when  the  people  had  heard 22 
thereof,  they  followed  him  on  foot  23  out  of  2^  the  cities. 

1  season  ^  heard  the  report  concerning  ^  do  these  powers  work 

*  for  the  sake  of  Herodias         ^  held  ^  in  the  midst 

■^  should  ^  set  on  by  ^  saith 

10  upon  a  platter  the  head  of  John  the  Baptist.  ^^  grieved 

12  but  because  of  his  oaths        ^^  omit  at  meat  "  ojfiit  her 

15  upon  a  platter  ^^  corpse  "  him  ;  and  they 

1^  Nowr  when  ^®  heard  it  ^°  withdrew  from 

^'  in  a  boat  ^'^  multitudes  heard  ^s  ]-,y  land,  or  on  foot  ^^  from 

Chronology.  The  chapter  opens  with  an  find  their  place  between  chaps,  xiii.  and  xiv.  The 
indefinite  mark  of  time  ('at  that  season,'  ver.  i)  ;  order  of  this  chapter  is  chronological.  The  feed- 
but  Luke  ix.  ID  shows  that  it  was  upon  the  re-  ing  of  the  five  thousand,  narrated  by  all  four  Evan- 
turn  of  the  Twelve.     Hence  chaps,  ix.  35-38,  x.,  gelists,  forms  a  definite  point  of  comparison. 


Chap.  XIV.  1-13.]       THE   GOSPEL  ACCORDING   TO   MATTHEW. 


129 


Contents.  The  section  gives  a  fearful  picture 
of  the  Herodian  family,  in  their  lust,  ambition, 
and  cruelty.  No  scene  in  history  presents  in 
a  single  group  more  of  the  vices  characteristic 
of  corrupt  courts  :  arbitrary  imprisonment,  dread 
of  the  multitude,  adultery  and  incest,  illegal  di- 
vorce, feasting  and  intoxication,  voluptuous  and 
immodest  dancing,  lavish  promises  and  foolish 
oaths  to  the  dancer,  weak  fear  of  court  flatterers, 
and  the  murder  of  a  faithful  reprover ;  the  pic- 
ture completed  by  the  superstition  of  the  mur- 
derer, who  sees  in  the  power  of  the  Messiah  only 
a  token  that  his  victim  has  reappeared.  The 
impression  produced  on  the  mind  of  Herod  leads 
to  the  withdrawal  mentioned  in  ver.  13. 

Ver.  I.  At  that  season.  Quite  indefinite  (see 
above).  —  Herod  the  tetrarch.  Herod  Antipas 
(a  son  of  Herod  the  Great)  now  ruler  in  Galilee  ; 
a  light-minded,  prodigal,  and  luxurious  prince, 
superstitious  and  cunning  (Markviii.  15;  Luke 
xiii.  32).  He  was  at  Jerusalem  when  our  Lord 
suffered,  and  showed  utter  heartlessness  on  that 
occasion.  He  died  in  Spain,  a  defeated  and  ban- 
ished man  (see  on  ver.  3).  '  Tetrarch  ; '  strictly 
speaking,  the  ruler  of  the  fourth  part  of  a  country, 
but  here  used  less  exactly.  —  Heard  the  report  con- 
cerning Jesus.  Probably  at  Machaerus  (where 
John  had  been  imprisoned),  which  was  remote 
from  the  scene  of  our  Lord's  ministry.  He  first 
heard  of  Him  now,  through  the  more  extended 
labors  of  the  Twelve. 

Ver.  2.  This  is  John  the  Baptist.  Comp. 
Luke  ix.  7-9.  This  does  not  imply  a  belief  in 
the  transmigration  of  souls,  nor  prove  that  Herod 
was  a  Sadducee  (although  some  infer  this  from 
Mark  viii.  15);  it  is  the  perplexed  and  terrified 
utterance  of  a  guilty  conscience. — Therefore,  etc. 
John  had  wrought  no  miracle  (chap.  x.  41),  but 
Herod  supposed  that  the  rising  from  the  dead 
had  resulted  in  higher  powers.  —  Powers,  or 
'mighty  works,'  as  in  chap.  xiii.  54,  58.  Herod's 
desire  to  see  our  Lord  was  at  best  a  patronizing 
condescension  to  the  gospel. 

Ver.  3.  For  Herod  had  laid  hold  on  John,  etc. 
This  imprisonment  took  place  not  long  after  our 
Lord  began  His  ministry  (comp.  chap.  iv.  12  ; 
Mark  i.  14;  John  iii.  24).  —  For  the  sake  of 
Herodias,  his  brother  Philip's  wife.  Herodias, 
the  daughter  of  Aristobulus  (the  half-brother  of 
Herod  Antipas),  the  wife  of  Herod  Philip  (not  to 
be  confounded  with  Philip  the  Tetrarch,  Luke  iii. 
I ),  who  was  disinherited  by  his  father,  Herod  the 
Great,  and  lived  as  a  private  citizen.  Herod  An- 
tipas was  first  married  to  a  daughter  of  Aretas, 
king  of  Arabia  (mentioned  2  Cor.  xi.  32).  Be- 
coming enamored  of  Herodias,  his  niece  and  sis- 
ter-in-law, he  married  her  secretly,  while  her  hus- 
band was  still  living,  repudiating  his  own  legal 
wife.  Aretas  made  war  against  him  in  conse- 
quence, and  having  defeated  him  was  prevented 
by  the  Romans  from  dethroning  him  (A.  D.  37). 
At  the  instigation  of  Herodias  he  went  to  Rome 
to  compete  for  the  kingly  power  bestowed  on 
Agrippa,  but  was  banished  by  the  Emperor  Ca- 
ligula to  Cyprus. 

Ver.  4.  For  John  said ;  not  once  but  habitually, 
as  the  original  hints.  John  was  a  bold  preacher 
of  righteousness  and  repentance,  not  '  a  reed 
shaken  by  the  wind'  (chap.  xi.  7).  His  fidelity 
led  to  his  imprisonment.  —  It  is  not  lawful.  The 
act  of  Herod  was  a  crime  against  his  brother, 
against  his  wife,  and  in  itself  incestuous,  since  He- 
rodias was  his  niece  (comp.  Lev.  xviii.  16  ;  xx.  21 ). 

VOL.   1.  9 


Ver.  5.  And  when  he  would  have  put  him  to 
death.  At  the  instigation  of  Herodias  (Mark  vi. 
19,  20). — He  feared  the  multitude,  etc.  The 
character  of  John  also  restrained  him ;  but  the 
political  motive  was  needed  to  overbear  the  influ- 
ence of  Herodias. 

Ver.  6-  Herod's  birth-day.  Probably  the  anni- 
versary of  his  accession  to  power.  The  nobility 
of  Galilee  were  at  the  feast  (Mark  vi.  21).  The 
dancing  seems  to  have  taken  place  late  in  the  en- 
tertainment, when  all  were  more  or  less  intox- 
icated. —  The  daughter  of  Herodias.  '  Salome,'  the 
daughter  of  Herod  Philip.  She  man-ied  her  un- 
cle Philip  the  Tetrarch,  and  after  his  death  her 
cousin  Aristobulus.  Comp.  Mark  vi.  22.  — 
Danced  in  the  midst.  She  had  been  sent  by  her 
mother  to  gain  an  opportunity  for  killing  John 
(Mark  vi.  21).  The  dance  was  a  pantomime 
probably  of  a  voluptuous  character,  and  was  per- 
formed 'in  the  midst,'  with  the  intoxicated  party 
forming  a  circle  about  her.  Such  conduct  was 
deemed  immodest  by  Jews,  Greeks,  and  Romans ; 
in  this  case  there  was  added  a  criminal  purpose, 
and  a  sin  against  her  own  forsaken  father.  Pub- 
lic dancing  (and  often  private  dancing)  calls  forth 
evil  passions,  even  if  not  designed  to  do  so. 

Ver.  7.  The  promise  and  oath  of  Herod  show 
his  gratification,  which  Herodias  had  anticipated. 
Mark  adds  :  'unto  the  half  of  my  kingdom.' 

Ver.  8.  Being  set  on  by  her  mother.  Insti- 
gated rather  than  instructed.  She  went  out  and 
consulted  her  mother,  but  the  mother's  purpose 
had  already  been  formed,  and  her  answer  (Mark 
vi.  24)  shows  great  vindictiveness  and  determina- 
tion, as  does  the  demand,  not  for  the  death,  but 
for  the  head  of  the  Baptist.  —  Upon  a  platter. 
A  large  dish.  This  seems  to  have  been  added 
by  Salome  herself,  '  as  a  hideous  jest,  implying 
an  intention  to  devour  it '  (J.  A.  Alexander). 

Ver.  9.  And  the  king  was  grieved.  'Grieved' 
rather  than  '  sorry.'  Disturbed  rather  than  peni- 
tent. The  emotion  was  in  keeping  with  his 
character  and  feelings  toward  John,  but  was  of 
no  avail ;  compliance  with  the  murderous  request 
was  the  more  criminal  because  he  was  'grieved.' 
Herod  is  called  '  the  king '  by  Mark  also,  al- 
though he  did  not  really  possess  the  title.  — 
But  because  of  his  oaths.  The  oath  was  fool- 
ish, and  was  sinfully  kept.  Better  break  our 
word  than  God's  Word.  Herod  was  scrupulous 
on  this  point,  and  yet  an  adulterer  and  murderer. 
—  And  them  that  sat  with  Mm.  His  courtiers 
were  probably  hostile  to  John.  In  any  case  the 
fear  of  men,  so  powerful  for  evil,  influenced 
him. 

Ver.  ID.  And  he  sent,  etc.  If  the  feast  took 
place  in  Machserus,  the  head  was  brought  in 
before  the  feast  closed.  Some  however  infer 
from  Mark's  account  that  the  messengers  went 
some  distance,  and  hence  that  the  feast  was 
given  in  a  royal  palace  at  Livias  (not  far  from 
Machaerus),  while  others  think  the  nobility  of 
Galilee  would  more  probably  be  invited  to 
Tiberias,  the  usual  residence  of  Herod.  But 
the  words  'give  me  here'  (ver.  8),  indicate 
that  the  prison  was  not  far  off. 

Ver.  II.  She  brought  it  to  her  mother.  'A 
Jezebel  was  not  wanting  in  the  history  of  the 
second  Elijah.'  The  vindictive  adulteress  was 
served  by  the  immodest  dancer ;  the  sixth  and 
seventh  commandment  stand  next  each  other. 

Ver.  12.  lookup  the  corpse,  and  butied  him, 
is  a  literal  rendering.  — And  they  went,  —  probably 


I30  THE   GOSPEL  ACCORDING   TO    MATTHEW.     [Chap.  XIV.  14-21. 

John's  disciples.  —  And  told  Jesus.  They  would  Not  a  '  desert '  in  the  modern  sense,  but  a  thinly 
naturally  go  to  Him,  if  properly  affected  by  the  inhabited  district ;  in  Gaulonitis  near  Bethsaida 
interview  recorded  in  chap.  xi.  Others  kept  aloof  Julias,  on  the  eastern  shore  of  the  lake  of  Tibe- 
and  formed  a  new  sect.  rias  (see  Luke  ix.  'lo;  John  vi.  i),  in  the  domin- 
Ver.  13.  Now  when  Jesus  heard  it.  This  ions  of  Philip  the  Tetrarch.  Our  Lord  would 
was  not  the  only  cause  of  tlie  retirement  (see  avoid  Herod  as  well  as  seek  rest  for  His  disci- 
Mark  vi.  31).  The  Twelve  had  returned  and  the  pies.  — They  followed  him.  Comp.  Mark  vi.  33. 
multitudes  gave  Him  and  them  no  rest.  Besides  The  popularity  of  our  Lord  continued.  — By  land. 
this  gathering  of  multitudes  would  make  Herod  This  is  the  usual  meaning  of  the  Greek  phrase, 
more   suspicious.  —  Into   a    desert   place    apart,  which  is  literally  rendered  :  '  on  foot.' 


Chapter   XIV.    14-21. 
The  Feeding  of  the  Five    Thousand. 

14  **   A    ND  Jesus  1  went^  forth,  and  saw  a  great  multitude,  and  '^j-^j^^J^L^'ke 

.-lx   *was    moved   with   compassion    toward ^  them,   and   he*    j'oim^i.^s- 

15  healed  their  sick.  And  when  it  was  evening,^  his  ^  disciples  chap'^Tv^'sa 
came  to  him,  saying,  This  is  a  desert  place,"  and  the  time  is  /,  comp.chap. 
now  ^  past;  send   the  multitude^   away,  that  they  may  go   into     ''''^  ' 

16  the  villages,   and  buy  themselves   victuals. ^*^      But  Jesus  said 

unto  them.   They  need  not  depart ;  ^^    "  give  ye  them    to   eat.  ^  comp.   2 

■'  i.  •  >~>  J  Kings  IV.  42 

17  And  they  say  unto  him.  We  have  here  but  ''five  loaves,  and  two  ^-^^^    ^^. 

18  fishes.     He   said.   Bring  them   hither  to  me.^^     And   he   com-    9- 

19  manded  ^^  the  multitude  ^  to  sit  down  ^"^  on  the  grass,  and  ^'^  took 

the  five  loaves,  and  the  two  fishes,  and  ^looking  up  to  heaven,  ^  Mark  vii. 

'  01  '       34 ;    John 

•''he  blessed,  and  brake,  and  gave  the  loaves  ^*^  to  Jiis  disciples,  ^^^^i''-  . 

'  '  o  1  '  y  I  Sam.   IX. 

20  and  the  disciples  to  the  multitude.^     And  they  did  all  eat,  and     ^^;j'''\^5P: 
were  filled  :  and  they  took  up  of  the  fragments  that  remained  ^"     yY'Li'^^'e' 

21  twelve  ^baskets  full.  And  they  that  had  eaten  ^^  were  about  ^o^pihap. 
five  thousand  men,  beside  women  and  children.  ^  s'ee^chap. 

XV.  9. 

1  he  ^  came                                   ^  he  had  compassion  on 

*  omit  he  ^  evening  was  come            ®  the 

'  The  place  is  desert      ^  already                               ^  multitudes 

"  food  ^1  They  have  no  need  to  go                        ^^  me  them  hither 

^^  bidding  ^*  recline 

1^  he  ^^  and  breaking  the  loaves,  he  gave  them 

^■^  that  which  remained  of  the  broken  pieces  ^^  did  eat 

Contents.     The  feeding   of  the  Five  Thou-  failures.     The  four  Evangelists  could  not  write 

sand  is  the  only  miracle  mentioned  by  all   four  as  they  have  done,  of  a   'myth,'  a  '  parable,' or 

Evangelists,  and  the  first  occurrence  fully  nar-  a  'symbol.'      Either  this  was  a  miracle,  or  the 

rated  by  them  all.     It  also  furnishes  a  definite  Evangelists   have   wilfully  falsified.      The   great 

chronological  point  for  a  harmony  of  the  Gospels,  lesson  is  :    Christ  the   Bread  of  the  world  ;    its 

It  is  in  many  respects  the  most  incomprehensible  type  is  the  manna  in  the  wilderness.      Christ's 

of  all    the  miracles.      Various  suggestions  have  people  partake  of   Him  to  the   nourishment   of 

been  made  as  to  the  mode  of  increase,  as  involving  their  souls.     As  in  the  miracle,  the  means  may 

a  higher  order  of  nature ;   an  acceleration  of  the  be  visible,  but  the  mode  unknown ;  of  the  fact 

natural  process  ;    a  removal  of  the  ban  of  barren-  we  may  be  assured,  and  may  assure  others.  — 

ness  resting  on  our  earthly  bread,  showing  the  Notice    the    contrast  between   the   feast  of   the 

Eositive  fulness  which  it  contains  when  Christ's  'estates  of  Galilee'  at  Herod's  court,  and  this 

lessing  descends  upon  it.     It  is  safest  to  accept  feast  of  the  poor  and  sick  multitudes  in  the  wil- 

a  supernatural  increase  without  seeking  to  know  derness.    Our  Lord  gave  freely  in  the  wilderness  : 

the   method,  and   then  to  seek  and  accept  the  healed,  taught,  and  fed  all.  — '  The  Bible,  so  lit 

spiritual   lessons   it  teaches.      The   attempts   to  tie  in  bulk,  like  the  five  Parley  loaves  and  the 

explain  it  as   a  natural  event  have   been  utter  two  fishes,  what  thousands  upon  thousands  has 


Chap.  XIV.  14-36.]      THE   GOSPEL  ACCORDING   TO    MATTHEW. 


131 


it  fed,  and  will  it  feed,  in  every  age,  in  every 
land  of  Christendom,  to  the  vv^orld's  end  ! ' 

Ver.  14.  Had  compassion  on  them.  All  had 
followed  Him  so  far  and  were  in  a  state  of  spirit- 
ual destitution  ;  many  of  them  were  sick.  His 
compassion  manifested  itself  in  healing  their 
sick,  and  in  giving  them  instruction  (Mark  vi. 
34).  The  approach  of  the  Passover  season  (John 
vi.  4),  accounts  for  the  greatness  of  the  multitude  ; 
many  of  them  were  probably  on  'their  way  to 
Jerusalem. 

Ver.  15.  Evening.  The  first  evening,  i.  <?., 
from  three  to  six  p.  M.  (ninth  to  twelfth  hour  of 
the  day)  ;  ver.  23  refers  to  the  second  evening, 
whicli  began  at  six  P.  M.  (the  first  watch  of  the 
night). — The  time,  lit.,  'hour,'  is  already  past. 
Either  the  time  of  day  is  late,  or  the  time  for  the 
evening  meal  is  past.  The  disciples  probably 
interrupted  His  discourse  with  this  suggestion. 
Our  Lord  had  continued  His  work  of  teaching 
and  healing,  until  He  had  an  opportunity  to  show 
how  He  could  supply  other  wants.  Those  who 
wait  on  Him  shall  be  fed !  John  tells  us  He 
'knew  what  he  would  do,'  inserting  a  question 
our  Lord  put  to  Philip  (who  was  probably  the 
spokesman)  to  try  him.     (See  John  vi.  5-7.) 

Ver.  16.  Give  ye  them  to  eat.  Obedience 
seemed  impossible,  but  they  did  obey  through 
Christ's  power  providing  the  means  for  them. 
Duty  is  measured  by  Christ's  command,  not  by 
our  resources. 

Ver.  17.  We  have  here.  Andrew  said  this ; 
a  lad  who  was  present  had  this  small  store  of 
food  (John  vi.  8,  9).  The  disciples,  though 
full  of  perplexity  and  doubt,  tried  to  obey,  and 
sought  food  for  the  multitude.  The  loaves  and 
fishes  thus  obtained,  of  which  they  said  '  What 
are  they  among  so  many,'  were  given  by  them 
to  the  people.  —  Five  loaves  ('  barley  loaves ') 
and  two  fishes  ('small  fishes,'  probably  salt 
ones).     Plain   common  food. 

Ver.  18.  Bring  me  them  hither.  The  store, 
so  scanty,  is  first  given  to  Christ ;  thus  it  be- 
comes valuable  and  sufficient. 

Ver.  19.  To  recline  on  the  grass.  '  Now  there 
was  much  grass  on  the  place,'  John  vi.  10.  At 
that  season  it  would  be  luxuriant,  forming  an 
easy  and  convenient  resting-place.  They  reclined 
in  groups  of  hundreds  and  fifties   (Mark  vi.  40  ; 


Luke  ix.  14) ;  thus  confusion  was  avoided  and 
the  distribution  made  easy.  Such  an  arrange- 
ment precluded  deception.  There  was  no  dis- 
orderly running  after  '  the  loaves  and  fishes ' ; 
Christ's  blessings  were  received  througli  those 
He  commanded  to  impart  them.  —  Looking  up  to 
heaven,  he  blessed ;  and  breaking  the  loaves,  he 
gave  them.  The  description  recalls  the  Last 
Supper,  of  which  this  miracle  is  a  premonition. 
The  word  '  bless '  in  the  Bible  means  God's 
favoring  us,  our  asking  favors  of  Him  and  our 
thanksgiving  for  such  favors;  the  three  senses  are 
always  more  or  less  connected.  The  form  of  the 
Greek  disconnects  the  '  loaves '  from  the  word 
'bless.'  The  blessing  was  therefore  mainly  a 
thanksgiving  (comp.  John  :  'when  he  had  given 
thanks'),  not  simply  a  blessing  of  the  loaves. 
Thus  the  eucharistic  reference  becomes  promi- 
nent.—  The  loaves  to  his  disciples.  The  disci- 
ples possibly  received  the  broken  loaves  and  fishes 
as  they  were,  the  miraculous  increase  taking  place 
as  they  distributed  them.  This  points  out  the  duty 
of  the  Twelve,  and  of  the  ministry  in  general ; 
but  the  accounts  of  the  three  other  Evangelists 
indicate  a  continuous  giving  on  the  part  of  our 
Lord. 

Ver.  20.  And  were  filled.  Philip  had  said 
that  200  pennyworth  of  bread  would  only  give 
each  a  little,  but  now  all  had  received  enough. 
—  Of  the  broken  pieces.  The  pieces  they  dis- 
tributed, pieces,  not  the  refuse. — Twelve  baskets 
full.  '  Baskets  '  such  as  travellers  carried  with 
them.  They  may  have  belonged  to  the  disciples, 
who  collected  the  broken  pieces.  What  was 
gathered  exceeded  what  was  first  given  out. 
Christ  was  no  waster ;  He  enjoined  (John  vi. 
12)  carefulness  and  economy  at  the  close  of  His 
most  abundant  bestowment.  These  fragments 
were  probably  for  the  use  of  the  Twelve,  since 
such  miraculous  increase  was  not  the  rule,  but 
the  exception.  This  circumstance  mentioned  by 
all  four  Evangelists  was  designed  to  impress  the 
miracle  upon  the  disciples  (comp.  chap.  xvi.  9). 

Ver.  21.  Five  thousand  men.  All  the  Evan- 
gelists mention  the  number  of  men.  Matthew 
alone  adds :  besides  women  and  children.  The 
latter  classes  were  probably  not  numerous,  and 
would  be  fed  apart  from  the  men.  On  the  effect 
of  the  miracle,  see  John  vi.  14,  15. 


Chapter   XIV.    22-36. 
Jesus  walking  on  the  Sea  and  healing  in  the  Land  of  Gennesaret. 

22  "    A  ND  straightway  Jesus  ^  constrained  his^  disciples  to  get ''^'^fj^^j^jj-j, 

■^"^  into  a  ship,^  and  to  go  before  him  unto  the  other  side,    ^''  '5-^'' 

23  while*  he  sent  the  multitudes  away.     And  when^  he  had  sent 

the  multitudes  away,  ''he  went  up  into  a^  mountain  apart  to '^  .Lu^evi.  12; 

pray :  and  v/hen  the  ^  evening  was  come,  he  was  there  alone. 
24,  But  the  ship  ^  was  now  '^  in  the  midst  of  the  sea,  tossed  with  ^ 
25  waves:  for  the  wind  was  contrary.     And  '^  in  the  fourth  watch  <^  Comp.  Marv. 

-^  ■'  xiii.  35 


1  he 

2  the 

8  boat 

4    till 

5  after 

^  omit  the 

''  already 

®  distressed  by  the 

132  THE   GOSPEL   ACCORDING  TO   MATTHEW.      [Chap.  XIV.  22-36. 

of  the  night  Jesus  ^  went^  unto  them,  walking  on^°  the  sea. 

26  And  when  the  disciples  saw  him  walking  on  the  sea,  ''they  were  "^^^^-^f!"^' 
troubled,  saying,  It  is  a  spirit ;  ^^  and  they  cried  out  for  fear. 

27  But  straightway  Jesus  spake  unto  them,  saying,  Be  of  good 

28  cheer  ;  it  is  I ;  ^be  not  afraid.  And  Peter  answered  him  and  '  ^^^'p-  ''^"• 
said,  Lord,  if  it  be  thou,  bid  me  come  unto  thee  on  the  water.^^ 

29  And  he  said,  Come.     And  when  Peter  was  come  down  out  of 

30  the  ship,  he  13  walked  on  the  water,i2  to  go  to^*  Jesus.  But  ^  g^ '^'^^p- ^'^ 
when  he  saw  the  wind  boisterous,!^  he  was  afraid;  and  begin- -^  |fi%*=^^P- 

31  ning  to  sink,  he  cried,  saying.  Lord,  save  me.  And  imme-  chapsl'iv^s, 
diatelyi*^  Jesus  stretched  forth  Ms  hand,  and  caught  i*"  him,  and  ^vi\lV 
said  1^  unto  him,  ■''O  thou  of  little  faith,  wherefore  didst  thou    Luke  (.'35'; 

32  doubt.?     And  when  they  were  come ^^  into  the  ship,^  the  wind    49;ix. '35; 
^^  ceased.     Then^^  they  that  were  in  the  ship  ^  came  and  ^1  ^wor-    31;  Acts  ix. 

shipped  him,  saying.  Of  a  truth  thou  art  ''the  Son  of  God.  t'-^i^ioiin 

34  'And  when  thev  were  srone  ^  over,  they  came  into  ^^  the  land  .  jv.  15 ;  y-  9- 

•-'~  J  Q  '  J  J  Mark  vj.  53 

35  of  2*  ^Gennesaret.  And  when  the  men  of  that  place  had^^  john'vTr4 
knowledge  of  him,  they  sent  out  into   all  that  country  round  ^  ^s-^^  ^^^^ 

36  about,  and  brought  unto  him  'all  that  were  diseased;-^     -^i^*^  /  ciiap.  iv.  24. 
besought  him  that  they  might  only  touch  "*  the  hem  ^^  of  his  '"i|"o*^P- 
garment:    and   "as   many  as   touched  were   made   perfectly ^^  "Li^evT.Tg! 
whole. 

9  came  ^^  upon  ^^  an  apparition       ^^  upon  the  waters 

^3  going  down  from  the  boat,  Peter  "  come 

^5  ojnii  boisterous  ^^  straightway  ^'''  took  hold  of 

^*  saith  ^^  gone  up  2°  And  -^  07nit  came  and 

22  passed  23  to  24  ^nto  ^5  got 

26  sick  27  border  28  07nit  perfectly 

Connection.     Immediately  after  the  miracu-  they  actually  did,  after  the  miracle.     This  accords 

lous  feeding,  the  people  wished  to  proclaim  Jesus  best  with  all  the  details  as  given  by  the  three 

a  king  and  were  ready  to  take  violent  steps  for  Evangelists.  —  Till  he  sent  the  multitudes  away, 

that  purpose  (John  vi.   14,   15).      The  disciples  They  were  in  an  excited  condition;  hence  great 

were  probably  ready  to  join  the   people  in  an  prudence,  perhaps  an  exercise  of  some  constrain- 

enterprise,  which   would    fulfil   their  remaining  ing  power  was  necessary. 

carnal  expectations  regarding  the  Messiahship  of        Ver.  23.     He  went  up  into  the  mountain  apart 

their  Master.     Hence  our  Lord  dismissed  them,  to  pray.     The  attempt  to  make  Him  a  king  was 

sending  them  where  they  would  feel  their  need  a  temptation   to   be   met  by  prayer.  —  Evening, 

of  His  presence.     Mark  and  John  narrate  this  Here  the  second  evening.     Comp.  ver.  15. — He 

occurrence,  but  the  attempt  of  Peter  (vers.  29-31)  was  there  alone.    Alone  with  His  Father.    Prayer 

is  mentioned  only  by  Matthew.  succeeded  and  preceded  His  labors  for  men. 

Ver.  22.  Constrained  the  disciples.  See  above.  Ver.  24.  But  the  boat  was  already  in  the 
—  To  go  before  him  to  the  other  side.  Mark:  'to  midst  of  the  sea.  When  Jesus  came  to  them, 
Bethsaida  ; '  John:  'toward  Capernaum.'  Some  they  were  'about  twenty-five  or  thirty  furlongs' 
understand  by  Bethsaida,  the  city  of  Andrew  and  from  shore  (John  vi.  19),  i.  e.,  about  the  middle 
Philip,  supposed  to  be  on  the  western  side  of  the  of  the  lake.  —  Distressed,  or  'vexed,'  by  the 
lake  ;  Capernaum  being  the  ultimate  point  to  be  waves.  The  storm  had  arisen  after  they  started 
reached  ;  it  was  in  'the  land  of  Gennesaret'  (ver.  (John  vi.  18).  — For  the  wind  was  contrary.  It 
34).  But  in  that  case  they  would  have  inquired  is  most  probable  that  they  put  out  into  the  lake, 
how  He  could  join  them,  since  there  was  then  no  and  steering  for  (eastern)  Bethsaida,  were  driven 
other  boat  there  (John  vi.  22),  and  the  circuit  by  out  into  the  middle  of  the  lake  by  an  easterly 
land  was  a  long  one.  It  is  not  certain  that  there  wind.  Their  'toiling  in  rowing'  (Mark  vi.  48) 
was  a  western  Bethsaida  (see  on  chap.  xi.  21).  seems  far  more  natural,  if  they  were  trying  to 
We  therefore  infer  that  He  sent  them  to  eastern  meet  the  Lord  at  the  appointed  place.  Had  they 
Bethsaida,  which  was  not  far  off  (Luke  Lx.  10),  been  steering  for  the  western  shore  (as  some  sup- 
directing  them  to  await  Him  there,  so  that  they  pose),  they  might  have  turned  back  and  gone  to 
would  cross  together  to  the  opposite  shore,  which  Him  with  a  contrary  (west)  wind. 


Chap.  XV,  1-20.] 

Ver.  25.  In  the  fourtli  watch  of  the  night. 
Between  three  and  six  o'clock  in  the  morning. 
Their  danger  had  lasted  nearly  all  night.  De- 
liverance is  often  long  delayed,  but  while  the 
Master  prayed,  the  disciples  could  not  be  lost. 
—  He  came  unto  them.  Mark  adds  :  'and  would 
have  passed  by  them,'  /.  e.,  to  try  them.  — Walk- 
ing upon  the  sea.  The  main  point  here  is  His 
coming  over  the  sea  to  join  the  disciples.  The  nar- 
rative implies  an  exerpise  of  supernatural  power. 

Ver.  26.  It  is  an  apparition.  An  unreal  ap- 
pearance of  a  real  person.  The  word  is  not  that 
usually  rendered,  'spirit'  —  They  cried  out  for 
fear.  Matthew  is  an  honest  witness  to  tell  of 
this  superstitious  fear.  As  he  here  discriminates 
between  '  an  apparition '  and  a  real  bodily  ap- 
pearance of  our  Lord,  he  cannot  mean  the  for- 
mer when  he  writes  of  the  resurrection  of  Christ. 

Ver.  27.  It  is  I.  An  assurance,  through  a  liv- 
ing voice,  of  His  bodily  presence.  —  Be  not  afraid. 
The  presence  of  Christ  always  brings  with  it  this 
cheering  injunction. 

Ver.  28.  And  Peter  answered.  The  silence 
of  the  other  Evangelists  is  remarkable,  but  casts 
no  doubt  upon  the  truthfulness  of  Matthew's  ac- 
count. The  occurrence  is  strikingly  in  accord- 
ance with  Peter's  impulsive  character,  '  almost  a 
rehearsal'  of  the  subsequent  denial. — If  it  be 
thou.  Not  the  language  of  doubt.  Peter's  fault 
lay  in  the  words  :  bid  me,  etc.,  which  betray  a 
desire  to  outdare  the  other  disciples ;  comp.  the 
boast :  '  Though  all  should  be  offended,'  etc. 
(chap.  xxvi.  33). 

Ver.  29.  And  he  said,  come.  More  of  a  per- 
mission than  a  command,  as  the  result  proved.  — 
He  walked  upon  the  waters.  Not  necessarily 
very  far ;  and  yet  so  long  as  he  thus  walked,  it 
was  through  supernatural  aid  from  Christ,  The 
power  was  obtained  and  conditioned  by  faith  in 
Christ's  power.  So  in  our  spiritual  walk  above 
the  waves  of  this  world. 

Ver.  30.  But  when  he  saw  the  wind.  '  Bois- 
terous,' or  'strong,'  is  omitted  by  the  best  author- 
ities. He  was  going  against  the  wind.  This 
favors  the  theory  of  their  course,  advanced  in  the 
notes  on  ver.  24.  The  other  view  would  imply 
that  Jesus  had  walked  past  them  and  turned 
towards  them.  —  So  long  as  Peter  looked  to 
Jesus  only,  he  had  by  faith  the  power  of  Jesus  to 
rise  above  the  waters,  but  when  he  looked  at  the 
waves,  beginning  to  doubt,  he  began  to  sink. 
Peter  could  swim  (John  xxi.  7) ;  yet  in  his  terror 
he  seems  to  have  lost  even  his  natural  attain- 
ments. To  be  near  Christ  in  person  avails  noth- 
ing, unless  we  are  near  Him  by  faith.  Peter 
sinks  without  Christ ;  clinging  to  his  successors 
instead  of  Christ,  must  be  in  vain.  —  Lord,  save 


THE   GOSPEL  ACCORDING    TO    MATTHEW. 


133 


me.  Comp.  Ps.  cvii.  27,  28.  His  faith,  too  weak 
to  enable  him  to  walk  to  Christ,  was  strong 
enough  to  call  to  Christ. 

Ver.  31.  0  thou  of  little  faith,  wherefore  didst 
thou  doubt  ■?  Chiysostom  :  we  need  not  fear  the 
tempest,  but  only  the  weakness  of  our  faith. 
Hence  Christ  does  not  calm  the  storm,  but  takes 
Peter  by  the  hand.  Trench  :  '  Peter  is  here  the 
image  of  all  the  faithful  of  all  ages,  in  the  seasons 
of  their  weakness  and  their  fear.' 

Ver.  32.  And  when  they  were  gone  up  into 
the  boat.  John  (vi.  21)  speaks  of  the  boat  being 
immediately  '  at  the  land  whither  they  went.' 
This  was  on  the  western  side  of  the  lake,  and 
we  may  either  suppose  that  the  wind  during  the 
night  had  driven  them  near  that  shore,  or  accept 
another  miracle. 

Ver.  33.  They  that  were  in  the  boat.  Prob- 
ably mariners  and  others  exclusive  of  the  disci- 
ples. The  effect  produced  upon  the  latter  is 
declared  in  strong  terms,  Mark  vi.  51,  52. — The 
Son  of  God,  lit.,  son  of  God.  Probably  only  a 
recognition  of  His  Messiahship,  but  the  miracle 
would  exalt  their  notions  respecting  the  Messiah. 
For  the  first  time  men  owned  our  Lord  as  the 
Son  of  God.  John  the  Baptist  had  done  so  by 
Divine  commission  (John  i.  34 ;  iii.  35,  36). 

Ver.  34.  And  when  they  were  passed  over. 
This  points  to  ordinary,  not  miraculous  sailing.  — 
To  the  land  unto  Gennesaret.  '  Gennesaret '  was 
a  fertile  district,  with  a  mild  climate,  on  the  west- 
ern shore  of  the  lake  (also  called  the  Lake  of 
Gennesaret).  It  is  nearly  four  miles  long  and 
half  as  broad.     Modern  name  :  El-Ghuweir. 

Ver.  35.  The  men  of  that  place.  Not  Caper- 
naum, but  a  more  retired  spot.  The  people  who 
had  been  fed,  came  to  that  city  '  seeking  Jesus ' 
(John  vi.  24)  :  it  is  implied  that  they  found  Him 
somewhere  else.  Mark's  account  suggests  that 
our  Lord  passed  through  other  places  on  His 
way  to  Capernaum.  —  Got  knowledge  of  him. 
When  morning  came  they  would  recognize  Him, 
as  our  Lord  was  personally  well  known  in  Galilee. 

Ver.  36.  Only  touch  the  border  of  his  gar- 
ment. A  woman  had  been  thus  healed  in  the 
presence  of  a  crowd  {chap.  ix.  20-22),  so  that 
these  people  were  not  superstitious,  but  had 
strong  faith.  As  our  Lord  was  only  passing 
through,  a  greater  number  could  be  healed  in 
this  way.  Christ's  miracles  were  always  per- 
formed so  as  to  show  a  connection  between  Him- 
self and  the  person  cured,  even  though  it  were 
so  slight  a  one  as  this  touch.  —  This  is  the  fourth 
general  description  of  our  Lord's  ministry ;  in 
each  case;  (iv.  24;  ix.  35  ;  xi.  i,  and  here)  after  a 
series  of  events  grouped  together  without  refer- 
ence to  accurate  chronological  order. 


Chapter   XV.    1-20. 


The    Discourse^    in    Public  and    to   the    Disciples,    about    eating    with 

umvashed    Hands. 


1  "'T^HEN  came^  to  Jesus  scribes  and  Pharisees,  which  were  '^  ^^^^  '^^ 

2  J.     of  Jerusalem,^  saying,     *Why  do  thy  disciples  transgress  ^  col  ii.s'!' 
the  tradition  of  nhe   elders.?  ''for  they  wash  not  their  hands  ^  Luke  ri.  38 

^  come  2  from  Jerusalem  Pharisees  and  Scribes 


134  THE   GOSPEL   ACCORDING   TO   MATTHEW.       [Chap.  XV.  1-20. 

3  when  they  eat  bread.     But  he  answered  and  said  unto  them, 
Why  do  ye  also  transgress  the  commandment  of  God  by  ^  your 

4  tradition.?     For   God   commanded,  saying,^  ^Honour  thy  father  ^  ^^^^o^^J^;^ 
and  ^  mother :  and,  He  that  curseth  ^  father  or  mother,  let  him     '^• 

5  die  the  death.'^     But  ye  say,  •'^Whosoever  shall  say  to  his  father / ex°d^^xxL 
or  ]iis  mother.  It  is  3.  gift,^  by  whatsoever^  thou   mightest  be    9- 

6  profited  by  me  ;     And  ^^  ^honour  not  ^^  his  father  or  his  mother,^^  ^  '  '^'"-  ^-  ^■ 
he  shall  be  free}^     Thus   have  ye  ''made  the   commandment  of  ^' '^^'- "'  '^• 

7  God  of  none  effect  by  ^*  your  tradition.      Ye  hypocrites,  well  did 

8  Esaias^^  prophesy  of  you,  saying,     'This  people  draweth  nigh  ^  ^^^■'^"'•'3- 
unto  me  with  their  mouth,  and  ^^  honoureth  me  with  thetr  lips  ; 

9  but  their  heart  is  far  from  me.     But  in  vain  they  do  worship 

me,  teaching /^r  *  doctrines  the  commandments^^  of  men.  ^  CoUii.  22 

10  And  he  called  ^^  the  multitude,  and  said  unto  them,   Hear, 

1 1  and    understand  :     '  Not   that   which    ffoeth  ^^   into  the   mouth  ^  Comp.  Acts 

°  X.  14,  15. 

defileth  a^*'  man:  but  that  which  cometh^^  out  of  the  mouth, 

12  this   defileth   a^°  man.     Then  came  his-°  disciples,    and    said 
unto  him,  Knowest  thou  that  the  Pharisees  were  offended,  after 

13  they  heard  this   saying.?^     But  he  answered   and   said.  Every 
plant,  which   my  heavenly  Father  hath   not  planted,^^  "^  shall  be  ""  J"'^^  ^^■ 

14  rooted   up.      Let  them   alone:  "they  be  blind  leaders  of  the  "^^^'^^^P-^.^'p; 
blind.24     And  ''if  the  blind  lead25  the  blind,  both  shall  fall  into  /ikiv°39. 

15  the    ditch."^^      Then^''    answered    Peter   and    said    unto   him, 

16*  Declare  unto  us  this^^  parable.     And  Jesus  ^^   said,  «Are  ye /^c^omjxchap. 

17  also  yet  2^  without  understanding  }     Do  not  ye  yet  understand,^  ^  ^^^^-  ''^'" 
that  whatsoever  entereth  in  at  ^^   the  mouth  goeth  ^^   into  the 

18  belly,  and  is  cast  out  into  the  draught .?     But  '"those 2*^  things '' *^''^It' ™" 

■'  '  o  '^         34  ;   James 

which  proceed  out  of  the  mouth  come  forth  from  ^^  the  heart  ;    "'•  ^' 

19  and  they  defile  the  man.     For  oiit  of  the  heart  proceed^  *evil  •^  •^^^'^^  ps"*' 
thoughts,    murders,   adulteries,   fornications,   thefts,    false   wit-    '"''•s- 

20  ness,25   blasphemies:      These  are   the  things  which  defile  a^ 

man  :  but  '  to  eat  with  unwashen  hands  defileth  not  a  '^  man.       ^  ^'"■'^ """  ^ 

8  for  the  sake  of  ^  God  said  ^  insert  thy 

®  revileth,  or  speaketh  evil  of  "^  surely  die 

8  a  gift  to  God  ^  all  that  wherewith  1°  omit  And 

"  he  shall  not  honour  ^^  ^;;;/^  ^^  \^[^  mother         ^^  omit  he  shall  be  free 

^*  And  ye  have  made  void  the  word  of  God  for  the  sake  of  i^  Isaiah 

^^  the  best  authorities  omit  draweth  nigh  unto  me  with  their  mouth,  and 
"  teaching  as  their  teachings  precepts  18  insert  to  him 

19  entereth  "20  the  21  proceedeth 

22  when  they  heard  the  saying  took  offence  ?  23  planted  not 

2*  they  are  blind  guides  ;  the  best  authorities  omit  of  the  blind 
2^  guide  26  the  pit  27  And 

^^  he  29  Even  yet  are  ye  also       ^o  Perceive  ye  not 

**i  everything  which  goeth  into  82  passeth 

^^  out  of  84  come  forth  85  f^ise  witnessings 


Only  Matthew  and  Mark  narrate  the  events  from  heaven,  followed  the  feeding  of  the  five 
recorded  in  this  chapter.  The  discourse  at  Caper-  thousand.  The  Passover,  which  was  nigh  at 
naum    (John  vi.    22-71),   respecting   the   manna    hand  (John  vi.  4),  was  not  attended  by  our  "Lord 


Chap.  XV.  I-20.]      THE    GOSPEL   ACCORDING   TO    MATTHEW. 


135 


(John  vii.  i).  This  chapter  begins  the  story  of 
the  last  year  of  our  Lord's  ministry,  which  covers 
half  the  Gospel  (chaps,  xiv.-xxviii.).  The  history 
of  '  the  year  of  conflict '  begins  with  an  account  of 
a  covert  attack  on  our  Lord.  The  Pharisees  from 
Jerusalem  (Mark  iii.  22)  began  their  open  opposi- 
tion some  time  before  (chap.  xii.  24ff.).  Then 
they  expressed  a  blasphemously  hostile  opinion 
respecting  the  miracles  of  our  Lord  ;  now  they 
remonstrate  against  the  conduct  of  His  disciples. 
The  opposition  now,  though  apparently  less  bit- 
ter, was  really  more  dangerous.  The  interview 
with  the  Pharisees  (vers.  1-9)  shows  that  it  is 
characteristic  of  sticklers  for  the  external  cus- 
toms and  ceremonies  of  religion  (Pharisees  in  all 
ages)  to  be  intolerant  about  little  and  belittling 
questions,  to  be  inconsistent,  unrighteous  (even 
according  to  their  own  standard),  and  hypocrit- 
ical. This  ever  recurring  mistake  of  making 
religion  consist  in  '  meat  and  drink,'  is  further 
rebuked  in  the  saying  to  the  multitude  (vers.  10, 
11),  while  the  offence  taken  by  the  Pharisees 
(ver.  12)  forms  the  basis  of  a  declaration  that 
Pharisaism  is  not  of  God's  planting  and  is  to  be 
destroyed,  defeating  itself  (vers.  13,  14).  The 
exposition  of  the  '  parable  '  shows  the  nature  of 
real  defilement.  Moral  purity  or  impurity  is  from 
the  heart,  not  from  the  food,  still  less  from  the 
observance  or  neglect  of  the  ceremonial  '  wash- 
ing '  of  the  hands  before  eating  bread.  On  this 
point  the  Lord's  words  (ver.  16)  are  still  appli- 
cable :  '  Even  yet  are  ye  also  without  under- 
standing.' 

Ver.  I.  From  Jerusalem  Pharisees  and  scribes. 
Not  'scribes  and  Pharisees,'  but  representatives 
of  the  party  of  the  Pharisees,  including  'scribes.' 
Possibly  a  formal  deputation  from  the  Sanhedrin 
('from  Jerusalem ').  They  came  apparently  with 
a  definite  and  hostile  purpose  (comp.  Mark  vii. 
i),  probably  to  aid  the  Galilean  Pharisees,  or, 
as  is  less  likely,  in  consequence  of  the  conduct 
of  the  disciples  of  our  Lord  at  the  recent  Pass- 
over feast  in  Jerusalem.     (See  ver.  2.) 

Ver.  2.  Why  do  thy  disciples  transgress? 
They  had  seen  them  thus  '  transgress,'  either 
at  Jerusalem  (Lange),  or,  as  is  more  probable, 
in  Galilee  (comp.  Mark  vii.  2).  In  reality  a 
cautious  and  artful  attack  upon  Christ  Himself. 
—  The  tradition  of  the  elders.  Certain  rules 
handed  down  by  word  of  mouth  from  Moses  and 
the  fathers  of  the  nation  (comp.  Gal.  i.  14). 
'Elders'  refers  to  the  authors,  not  the  uphold- 
ers, of  these  traditional  customs.  'The  Jews 
attached  greater  value  to  tradition  than  even  to 
the  written  law,  appealing  in  support  of  it  to 
Deut.  iv.  14;  xvii.  10.  More  especially  did  they 
pay  respect  to  the  traditionary  injunction  of 
washing  the  hands  before  meals,  to  which  it 
was  thought  Lev.  xv.  11  referred'  (Meyer). — 
For  they  wash  not  their  hands  when  they  eat 
bread.  Comp.  the  explanation  in  Mar^c  vii.  3,  4. 
The  washing  referred  to  was  not  an  act  of  clean- 
liness, but  a  ceremonial  washing,  performed  with 
scrupulous  care.  '  Rabbi  Akiba,  being  impris- 
oned, and  having  water  scarcely  sufficient  to 
sustain  life  given  him,  preferred  dying  of  thirst 
to  eating  without  washing  his  hands'  (Alford). 
The  Pharisees  assumed  the  authority  of  this  tra- 
dition. Our  Lord  opposes,  not  the  custom,  but 
the  principle  they  assumed.  Notice  the  belittling 
influence  of  legalism. 

Ver.  3.  Why  do  ye  also  transgress?  The 
neglect   is   acknowledged,  but   the   tradition  at- 


tacked. —  For  the  sake  of  your  tradition,  /.  e., 
you  break  God's  law,  in  order  that  you  may  keep 
your  (human)  tradition.  Comp.  Mark  vii.  9.  The 
direct  command  of  God  was  set  aside  for  tradi- 
tion by  those  who  claimed  to  be  the  strictest 
observers  of  the  written  law  of  God. 

Ver.  4.  For  God  said  (comp.  Mark  vii.  10), 
in  the  law  of  Moses.  Our  Lord  assumes  that 
God  spoke  through  this  law.  The  precepts  cited 
are  apt,  since  the  Pharisees  upheld  tradition  as 
delivered  by  the  'fathers.'  —  He  that  revileth,  etc. 
Exod.  xxi.  17.  Our  Lord  quotes,  not  the  promise 
in  the  Decalogue,  but  the  penalty  given  else- 
where. 'Revileth,'  lit,  'speaketh  evil  of,'  comp. 
Mark  ix.  39,  which  shows  that  '  curseth '  is  too 
strong  a  term.  —  Surely  die.  In  the  original  He- 
brew :  '  dying  he  shall  die  ; '  in  the  original  Greek 
of  this  passage  :  '  let  him  end  with  death,'  both 
equivalent  to  :  'he  shall  surely  die ; '  this  pen- 
alty is  to  be  inflicted  upon  him. 

Ver.  5.  But  ye  say.  God  said  one  thing,  '  ye 
say'  another,  and  though  you  quote  tradition, 
it  has  only  your  own  authority.  —  It  is  a  gift  to 
God,  all  that,  etc.  'That  from  which  thou 
mightest  have  been  benefited  by  me,  is  an  offer- 
ing to  God.'  The  Rabbins  taught  that  by  saying 
'corban'  of  his  possessions  (Mark  vii.  11),  a 
man  was  absolved  from  the  duty  of  caring  for 
his  parents,  yet  the  brief  expression  was  not  con- 
sidered sufficient  to  bind  the  party  to  devote  his 
property  to  religious  uses. 

Ver.  6.  He  shall  not  honor  his  father.  The 
best  authorities  omit,  'and.'  '  Ye  say  ;  whoso- 
ever shall  say,  etc.,  he  shall  not  honor  his  father.' 
The  Pharisees  directly  deny  the  validity  of  the 
fifth  commandment.  There  are  two  other  views, 
both  of  them  requiring  the  insertion  of  '  and.' 
One,  that  of  the  common  version  :  '  Whosoever 
shall  say,  etc.,  and  (in  consequence)  honor  not, 
he  shall  be  free.''  The  other  makes  the  last 
clause  the  judgment  of  our  Lord  :  '  Ye  say,  who- 
soever shall  say,  etc.,  he  is  not  bound,  etc.,  and 
(I  say  that  in  consequence)  he  shall  not  honor 
his  father.'  The  parallel  passage  in  Mark  favors 
the  last  view  ;  both  views  avoid  the  difficulty  of 
putting  so  direct  a  denial  in  the  mouth  of  the 
Pharisees  ;  but  the  true  reading  and  grammatical 
usage  compel  the  adoption  of  the  first  view.  — 
The  words  '  or  his  mother '  are  also  to  be  omitted. 
—  And  ye  have  made  void.  Not  merely  trans- 
gressed, but  rejected,  the  word  of  God.  Some 
ancient  authorities  read  '  law,' others  'command- 
ment,' but  '  word '  is  better  sustained,  and  is 
more  forcible.'  What  God  says  is  of  itself  a 
command,  never  to  be  rejected. — For  the  sake 
of  your  tradition  (see  ver.  3).  Modern  Pharisa- 
ism does  the  same.  Church  tradition  leads  to 
dogmas  which  deny  God's  direct  commands.  Its 
upholders  persecute  not  only  for  infractions  of 
their  interpretations  of  God's  laws,  but  for  dis- 
regard of  precepts  of  their  own  making.  Or  at 
least,  they  constantly  break  Christ's  law  of  love, 
through  zeal  for  external  things  about  which 
Christ  gave  no  express  command. 

Ver.  7.  Ye  hypocrites.  This  word  had  not 
quite  so  strong  a  sense  then  as  now.  It  includes 
those  self-deceived.  —  Well  did  Isaiah  prophesy 
of  you.  (Is.  xxix.  13.)  '  Well,'  i.  e.,  aptly.  Our 
Lord  assumes  that  the  prophecy  properly  referred 
to  the  Jewish  people  then,  while  He  does  not 
imply  that  this  was  its  exclusive  or  even  original 
application. 

Ver.  8.     This  people,  etc.     The  briefer  form  is 


136 


THE   GOSPEL  ACCORDING   TO    MATTHEW.       [Chap.  XV.  1-20. 


now  the  estiblished  reading.  Early  copyists 
inserted  the  full  form.  —  Their  heart  is  far  from 
me.  In  the  Hebrew :  '  Their  heart  they  have 
removed  far  from  me.'  Applicable  first  to  the 
contemporaries  of  Isaiah,  but  descriptive  of  the 
unbelieving  Jews  in  all  ages,  and,  as  our  Lord 
declares,  peculiarly  'apt'  at  that  time. 

Ver.  9.  In  vain.  This  phrase  (only  implied 
in  the  original  passage  in  Isaiah)  refers  to  the 
emptiness  of  such  worship.  It  is  both  groimdless 
(without  true  principle)  and  fruitless  (without 
proper  results).  The  Hebrew  means  literally: 
'  their  fearing  of  me  has  become  a  precept  of 
men,  a  thing  taught.'  A  rebuke  of  religion,  rest- 
ing only  on  human  authority,  but  as  applied  to 
the  Pharisees  in  this  case,  showing  that  such 
religion  becomes  positively  false,  contrary  to 
God's  commandments.  —  Alford  :  '  The  portion 
of  Isaiah  from  which  this  citation  is  made  (chaps. 
xxiv.-xxxv.)  sets  forth,  in  alternate  threatenings 
and  promises,  the  punishment  of  the  mere  nom- 
inal Israel,  and  the  salvation  of  the  true  Israel 
of  God.  And,  as  so  often  in  the  prop  etic  word, 
its  threats  and  promises  are  for  all  tin.os  of  the 
Church  ;  —  the  particular  event  then  foretold 
being  but  one  fulfilment  of  those  deeper  and 
more  general  declarations  of  God,  which  shall 
be  ever  having  their  successive  illustrations  in 
His  dealings  with  men.' 

Ver.  10.  Then  he  called  to  him  the  multitude. 
Without  answering  the  question  about  'washing 
of  hands,'  He  turns  to  the  people,  as  if  to  say, 
these  hypocrites,  though  the  zealous  expounders 
of  the  law,  cannot  understand  its  real  sense. 

Ver.  II.  Entereth.  In  this  verse,  and  vers. 
17-19,  a  number  of  verbs  of  motion  are  used,  the 
exact  force  of  which  we  seek  to  preserve  in  the 
corrections  of  the  common  version.  —  Defileth 
the  man,  i.  e.,  makes  him  common,  impure  or 
profane.  The  Mosaic  law,  by  a  variety  of  regu- 
lations, kept  up  the  distinction  between  pure  and 
impure,  to  teach  the  importance  of  moral  purity. 
This  purpose  had  been  lost  sight  of,  and  the 
external  regulation  not  only  made  the  main  mat- 
ter, but  extended  and  exalted,  so  that  ceremonial 
impurity  was  considered  worse  than  moral  im- 
purity. Our  Lord  opposes  only  this  perversion 
of  the  Mosaic  law.  Lange  :  '  What  is  here  said 
concerning  the  going  into  and  coming  out  of  the 
mouth,  applies  to  the  whole  series  of  Levitical 
and  moral  injunctions  concerning  purity.  The 
statement  was,  in  the  first  place,  indeed  intended 
as  a  justification  of  His  disciples  on  the  charge 
brought  against  them  by  the  Pharisees.  But  the 
inference  was  obvious,  that  all  these  injunctions 
required  to  be  fulfilled  in  a  higher  sense  (although 
this  did  not  imply  that  the  Lord  denied  their 
validity  as  Levitical  ordinances).  As  a  matter  of 
course,  when  the  symbol  would  be  completely 
fulfilled,  its  outward  representation  must  fall  to 
the  ground.'  Pharisees  in  all  ages  have  exalted 
the  mere  sign  and  symbol  above  the  reality. 
Some  people  make  their  whole  religion  consist 
in  not  allowing  certain  meats  and  drinks  to  enter 
'  into  the  mouth.' 

Ver.  12.  Then  came  the  disciples.  After  He 
went  into  the  house  (Mark  vii.  17).  —  The  Phari- 
sees when  they  heard  the  saying,  took  offence. 
Probably  the  saying  in  ver.  11,  which  seemed  to 
be  in  opposition  to  the  Levitical  law.  They  were 
ready  to  take  offence  from  the  effect  of  the  pre- 
vious discourse  (vers.  3-9).  The  disciples,  hear- 
ing their  disparaging  and  hostile  remarks  in  the 


crowd,  warn  their  Master,  as  their  opponents 
were  important  personages. 

Ver.  13.  Every  plant.  This  refers  to  the 
teaching  and  traditions  of  the  Pharisees,  although 
the  persons  became  identified  with  their  false 
doctrine.  —  Which  my  heavenly  father  planted 
not.  The  Pharisees  claimed  Divine  authority  for 
their  teaching ;  our  Lord  declares  by  implica- 
tion that  it  was  wholly  human  and  as  such  should 
be  rooted  up,  taken  away  and  destroyed,  to  make 
room  for  a  plant  of  His  planting,  the  purer  doc- 
trine of  the  kingdom.  It  was  a  declaration  of  a 
purpose  to  oppose  the  Pharisees.  To  us  it  is  a 
promise,  with  a  terrible  side  indeed,  but  bidding 
us  take  courage  when  we  see  false  and  corrupt 
religion  flourishing  ;  it  '  shall  be  rooted  up.' 

Ver.  14.  Let  them  alone.  His  disciples  are 
not  to  begin  an  attack  upon  the  Pharisees.  Error, 
if  let  alone,  defeats  and  destroys  itself.  Let  it 
work  out  its  self-destructive  results  !  —  They  are 
blind  guides.  They  profess  to  be  teachers,  but 
have  themselves  no  spiritual  sight.  If  then  the 
blind  guide  the  blind,  those  who  follow  such  are 
of  course  blind  also.  —  Both  shall  fall  into  the 
pit,  which  lies  in  their  path ;  from  the  nature 
of  the  case  a  pit  of  destruction.  Here  the  effect 
on  the  persons  is  spoken  of.  Discussions  and 
controversies  are  to  be  instituted  by  Christians 
with  the  sole  purpose  of  saving  men,  the  defeat 
of  false  doctrine  being  left  to  its  own  self-destruc- 
tive tendency.  —  As  Luke  (vi.  39)  in  his  report 
of  the  Sermon  on  the  Mount,  gives  the  same  fig- 
ure in  a  different  connection,  we  may  infer  that  it 
became  proverbial  in  our  Lord's  teachings.  The 
general  principle  is  obvious,  but  it  admitted  of 
various  applications.  Here  it  is  used  to  enforce 
a  lesson  of  patience ;  in  Luke  it  is  connected 
with  instruction  about  harsh  judgments. 

Ver.  15.  Peter.  He  again  acts  as  the  spokes- 
man, hence  'unto  us.' — Declare,  /.  e.,  'expound.' 
—  The  parable.  That  of  ver.  11  (comp.  Mark 
vii.  17).  The  declaration  in  ver.  11,  was  a  'hard 
saying '  to  those  who  were  born  Jews,  and  hence 
Peter  might  have  called  it  a  '  parable,'  especially 
as  our  Lord  had  so  often  taught  the  deeper  truths 
in  that  form.  Or  the  disciples,  with  their  Jewish 
education,  might  have  thought  :  this  saying  to 
which  the  Pharisees  so  much  object  is  not  to  be 
taken  literally,  it  must  be  a  parable.  The  cen- 
sure of  the  next  verse  favors  this  explanation. 

Ver.  16.  Even  yet.  After  all  the  instruction 
received. — Are  ye  also.  As  well  as  the  multi- 
tude (ver.  10).  —  Without  understanding,  literally 
'  unintelligent' 

Ver.  17.  Perceive  ye  not  ?  The  truth  affirmed 
was  one  easy  to  be  perceived  by  the  spiritually 
minded.  —  Into  the  draught,  /.  e.,  '  drain,  sink,  or 
privy.'  The  thought  of  the  verse  (especially 
when  further  explained  by  the  words  in  Mark  vii. 
19:  'because  it  entereth  not  into  his  heart,')  is 
that  food  affects  the  body  noc  the  heart,  that  the 
moral  and  spiritual  state  of  man  is  not  dependent 
on  the  food  or  drink  he  uses,  much  less  on  cer- 
tain ceremonial  observances  in  regard  to  these 
things.  This  verse  indirectly  opposes  modem 
materialism. 

Ver.  18.  Expresses  in  another  form  the  same 
thought,  indicating  plainly  that  the  heart  is  un- 
affected by  what  goes  into  the  mouth,  while  what 
comes  out  of  the  mouth  indicates  what  is  in  the 
heart. 

Ver.  19.  For  out  of  the  heart  proceed  evil 
thoughts,  i.  e.f   reasonings,    purposes,   not   mere 


Chap.  XV.  21-39-]        THE  GOSPEL  ACCORDING   TO   MATTHEW.  137 

notions.     The  criminality  of  acts  proceeds  from  Ver.  20.     These  are  the  things  which  defile  the 

the  purpose ;  for  these  acts  man  is  responsible,  man.     Ceremonial  impurity  is  insignificant  com- 

The   plural   form   indicates  that   these   sins  are  pared  with  moral  impurity.     Yet  Christians  now 

common  and  notorious.     Mark  adds  a  number  of  are  as  slow  to  learn  this  as  the  disciples  were, 
others. 


Chapter    XV.    21-39. 

The   Visit   to  the  Borders  of   Tyre  and  Sidon :    the    Woman    of  Canaan ; 
the   Return  to   the  Sea   of  Galilee ;  the  Feeding  of  the  Four  Thousand. 

2 1  *  nnH EN  ^  Jesus  went  ^  thence,  and  departed  ^  into  the  coasts  *  "  ^^';:^^  ""• 

22  -L  of  ^  Tyre  and  Sidon.  And,  behold,  '^  a  woman  of  Canaan  ^  ^  See  chap.  xi. 
came  out  of  the  same  coasts,*^  and  cried  unto  him,^  saying,  ^  vii'^2^6.^^'^'' 
^  Have  mercy  on  me,  O  Lord,  thon  Son  of  David  ;  my  daughter.  ^  See  chap.  ix. 

23  is  grievously  ^  vexed  ^  with  a  devil.^  But  he  answered  her  not  a  ^  seechap.iv. 
word.     And  his  disciples  came  and  besought  him,  saying,  ^  Send  -^  ^"""^  "•  ^^ 

24  her  away  ;  ^°  for  she  crieth  after  us.     But  he  answered  and  said, 

^  I  am  1^  not  sent  but  unto  the  lost  sheep  of  the  house  of  Israel,  s  chap.  x.  5, 

25  Then  came  she^^  and  ''worshipped  him,  saying.  Lord,  help  me.  ''■  See  chap. 

26  But  ^^  he  answered  and  said,  It   is  not   meet  to  take  the  chil- 

27  dren's  bread,  and  to  cast  it  to  dogs.^*      And   she   said,  Truth,^'^ 

Lord  :  yet  ^^  the  dogs  eat  of  *the  crumbs  which  fall  from  their  2Lukexvi.2i. 

28  masters'  table.      Then  Jesus  answered  and  said  unto  her,   O 
woman,  ^' great  is  thy  faith  :  *be  it^^  unto  thee  even  as  thou  wilt,  -tseechap.ix. 
^And  her  daughter  was  made  whole  ^^  from  that  very  ^^  hour.         /  chap.ix»22. 

29  "'And  Jesus  departed  from  20  thence,  and  came  "  nigh  unto  ^^  '"nark  vii 
the  sea  of  Galilee;  and^^  went  up  into  a^^  mountain,  and   sat  „chap.iv. is. 

30  down  2*  there.  And  great  multitudes  came  unto  him  ^^  having  "  See  chap. xi. 
with  them  those  that  were  Mame,^^  "bhnd,  "dumb,  ^ maimed,  ^  ^f^^arulx' 
and  many  others,  and  ^'^   cast  them  down  at  Jesus' ^^  feet;  and     *^' 

31  he  healed  them  :     Insomuch  that  the  multitude  wondered,  when 
they  saw  "the  dumb  to  speak,^^  ^the  maimed  to  be^°  whole,  "the 

lame    to  walk,^^  and  "  the  blind    to  see  :  ^^    and  ^  they  gloriiied  g  See  chap. 
*"  the  God  of  Israel.  r  is.  xxix.  23 

52       *  Then^  Jesus  called  his  disciples  unto  him,^-^  and  said,  I  have     Actsxiii.17 

■^  s  Mark  viu. 

compassion   on   the   multitude,  because   they  continue  with   me     'r'°!  '=?™'' 

J  chap   XIV. 

14-21 

^  And  2  virent  out  s  withdrew 

^  parts  5  a  Canaanitish  woman  ®  from  those  borders 

■^  ^;;/// unto  him  ^  possessed  ^  demon 

^^  Dismiss  her,  or,  let  her  depart  11  was 

12  But  she  came  is  And  i*  ^^^^  ^ast  it  to  the  dogs 

1^  Yea  16  for  even  i''  itisert  done 

18  was  healf;d  i^  oinit  very  20  qj^h  ixom 

21  beside  22  ^nd  he  23  the 

2*  omit  dow  1  25  there  came  unto  him  great  multitudes 

26  the  lame  27  insert  they  28  \y^^ 

26  speaking  «"  omit  to  be  si  and  the  lame  walking 

-'*  seeing  as  ^nto  him  his  disciples 


138  THE    GOSPEL   ACCORDING    TO    MATTHEW.      [Chap. 

now  three    days,^'*  and  have   nothing  to  eat:  and   I  will  not^^ 

33  send  them  away  fasting,  lest^^  they  faint  in  the  way.  And  his^s 
disciples  say  unto  him,  Whence  should  we  have  so  much  bread  ^" 

34  in  the  wilderness,  ^^  as  to  fill  so  great  a  multitude  .■'  And  Jesus 
saith  unto   them,  How  many  loaves   have  ye .''     And   they  said, 

35  '■  Seven,  and  a  few  little  fishes.     And  he  commanded  ^^  the  mul- 

36  titude  to  sit  down  ^^  on  the  ground.^^  And  '^^  he  took  the  seven 
loaves  and  the  fishes,  and  "  gave  thanks,  and  brake  thern,^'^  and 
gave   to   his^^   disciples,   and    the    disciples   to    the    multitude. 

37  And  they  did  all  eat,  and  were  filled:    and  they  took  up  of  the 

38  broken  meat  that  was  left^*  seven  baskets  full.  And  they  that 
did   eat  were  four  thousand  men,  beside  women  and  children. 

39  And  he  sent  away  the  multitude,  and  took  ship,^^  and  came 
into  the  coasts  of  "  Magdala.*^ 


XV.  21-39 


8*  now  three  days  they  continue  with  me 

36  lest  haply  ^"^  many  loaves 

39  giving   commandment  to 

*i  (,)  instead  of  {.) 

*3  having  given  thanks,  he  brake, 

**  that  which  remained  of  the  broken  pieces 


*^  borders  of  Magadan  {according  to  the  best  authorities). 


35  am  unwilling  to 
38  a  desert  place 
^°  recline 
*2  otnit  And 

*5  entered  into  the  boat 


t  See  chap 
xvi.  10. 


u  Chap,  xxvi 

27;    Luke 
xxii.  17,  ig; 
John  vi.  II, 
23  ;    Acts 
xxvii.  35  ; 
Rom  xiv.  6; 
I  Cor.  X.  30; 
xi.    24; 
comp.  chap, 
xiv.   19. 

V  Josh.  xix. 
38:  comp. 
Mark  viii. 


Contents.  The  order  is  chronological  (comp. 
Mark  vii.  24-viii.  10 ;  especially  the  miracle  pe- 
culiar to  that  Gospel).  This  visit  of  our  Lord 
to  Gentile  regions  followed  an  attack  from  the 
Pharisees.  (Comp.  the  course  of  Paul ;  Acts 
xiii.  46.)  The  interview  with  the  heathen  woman 
is  s'triking  and  prophetic.  The  Jews  reject  the 
blessing  ;  the  Gentiles  seek  it  with  longing  desire. 
The  heathen  world  had  been  prepared  for  Him 
who  was  'ahght  to  lighten  the  Gentiles.'  The 
incident  was  timely.  It  prepared  the  Apostles 
for  their  universal  mission,  and  also  for  the 
prophecy  (chap.  xvi.  21)  of  His  death  at  Jeru- 
salem. They  must  see  the  faith  of  the  Gentiles, 
before  they  could  learn  the  faithlessness  of  the 
Jews.  —  On  the  second  miracle  of  feeding  the 
multitudes,  comp.  the  account  of  the  first  (chap, 
xiv.  15-21).  Four  Evangelists  tell  of  the  first; 
two  of  the  second.  The  six  accounts  emphasize 
one  thought :  Christ  the  Bread  of  Life,  sufficient 
for  all. 

Ver.  2 1 .  And  Jesus  withdrew.  Partly  in  con- 
sequence of  the  hostility  of  the  Pharisees  ;  partly 
to  seek  retirement  (Mark  vii.  24) ;  He  designed 
also,  to  signify,  through  the  incident  which  was  to 
follow,  the  future  admission  of  the  Gentiles  into 
His  kingdom. — Into  the  parts.  Mark  vii.  24: 
'borders.'  He  may  not  have  passed  much  be- 
yond the  frontier.  —  Tyre  and  Sidon.  Phoenicia, 
here  named  from  its  chief  cities,  was  north  of 
upper  Galilee,  and  inhabited  by  Gentiles.  The 
Jewish  world  was  closing  against  our  Lord  ;  the 
Gentile  world  was  not  yet  open.  He  sought 
seclusion  near  the  border  line,  but  '  He  could  not 
be  hid'  (Mark  vii.  24).  The  heathen  mother 
found  Him  :  she  was  a  type  of  the  longing,  suffer- 
ing Gentile  world. 

Ver.  22.  A  Canaanitish  woman.  Her  race, 
not  her  country,  is  thus  noted.     Mark,  '  a  Greek,' 


i.  e.,  a  heathen  by  religion,  'a  Syro-Phoenician  by 
nation.'  The  Phcenicians  were  the  descendants 
of  the  remnant  of  the  old  Canaanites.  —  Came 
out.  Probably  from  a  distance.  —  Son  of  jDavid. 
She  knew  and  probably  shared  in  the  Messianic 
hopes  of  the  Jews.  At  least  she  had  heard  of 
our  Lord,  and  believed  that  He  could  help  her. 
Her  request :  Have  mercy  on  me,  exhibits  her 
faith,  far  more  than  the  title  she  used,  —  Griev- 
ously possessed  with  a  demon,  lit.,  'badly  demon- 
ized.'  Such  possessions  were  therefore  not  con- 
fined to  the  Jews. 

Ver.  23.  But  he  answered  her  not  a  word. 
(Vers.  23-25,  peculiar  to  IMatthew.)  By  this 
unwonted  silence  our  Lord  would  try  her  faith  ; 
and  prove  it  to  His  disciples.  They  were  Jews, 
and  must  learn  to  intercede  for  a  heathen  woman, 
before  they  could  carry  the  gospel  to  the  Gen- 
tiles. —  Dismiss  her.  They  did  not  mean  :  refuse 
her  request  (see  ver.  24).  —  For  she  crieth  after 
us.  Arousing  public  attention  which  they  knew 
the  Lord  would  avoid.  Their  language  was  not 
selfish,  but  a  recognition  of  the  woman's  importu- 
nate earnestness,  perhaps  of  her  faith. 

Ver.  24.  I  was  not  sent,  etc.  His  personal 
mission  was  only  to  the  Jews,  as  their  previous 
mission  had  been  (chap.  x.  5,  6).  The  exceptions 
all  pointed  to  the  future  spiritual  significance  of 
the  phrase  :  house  of  Israel.  This  answer  might 
suggest  to  the  disciples :  '  Is  not  such  a  one 
really  a  daughter  of  the  spiritual  Israel,  though  a 
woman  of  Canaan.'  It  was  not  a  refusal,  but  a 
postponement,  to  educate  her  faith  and  train  the 
disciples  for  their  world-wide  mission. 

Ver.  25.  But  she  came.  Perhaps  into  the 
house  (Mark  vii.  24),  but  more  probably  to  where 
He  waited  for  her  in  the  way.  Her  faith  was 
more  manifest,  as  the  Lord  gave  her  opportunity. 
—  Lord.      Reverential   address.  —  Help   me.      A 


Chap.  XV.  21-39.]      THE   GOSPEL  ACCORDING   TO    MATTHEW. 


T39 


touch  of  nature  in  the  mother's  prayer  !  Mater- 
nal love  remains  even  in  heathenism  ;  often  lead- 
ing to  Christ. 

Ver.  26.  It  is  not  meet.  The  reply  is  not 
harsh,  nor  is  it  a  refusal  (Mark :  '  Let  the  chil- 
dren first  be  fed').  It  calls  forth  the  woman's 
faith,  and  convinces  the  disciples  that  it  is 
'  proper  '  to  bless  this  heathen  woman.  —  To  take 
(lit,  'to  take  away')  the  children's  bread.  All 
present  understood  this  as  referring  to  tlie  bless- 
ings provided  for  the  Jews. —  To  the  dogs,  lit., 
'little  dogs.'  A  reference  to  the  large  savage 
dogs  so  common  in  the  East,  would  be  very  con- 
temptuous ;  household  dogs  are  meant ;  a  sense 
the  woman  skilfully  used. 

Ver.  27.  Yea,  Lord.  She  accepts  the  Lord's 
word  and  makes  an  argument  of  it.  —  For  even, 
not  'yet,'  the  dogs.  Not  as  one  of  the  children  ; 
but  as  a  humble  dependent,  she  asks  only  what 
falls  to  such  :  the  crumbs.  Possibly  a  reference 
to  the  pieces  of  bread  on  which,  according  to  the 
ancient  usage,  the  hands  were  wiped  ;  but  the 
usual  sense  is  more  natural.  '  She  was,  as  it  were, 
under  the  edge  of  the  table,  close  on  the  confines 
of  Israel's  feast'  (Alford.)  —  The  woman  had 
been  ear?test  in  gaining  a  hearing  at  all.  Her 
answer  shows  a  quickness  of  mind,  approaching 
wit,  humility  also,  joined  with  true  wisdom  ;  in 
her  persevering  faith  she  saw  the  mind  of  Christ 
even  in  the  seemingly  repulsive  figure. 

Ver.  28.  Great  is  thy  faith.  The  greatest 
faith  had  been  shown  by  Gentiles  (comp.  chap, 
viii.  10)  ;  and  of  this  woman's  characteristics, 
'  faith '  was  not  only  the  crown,  but  the  source.  — 
And  her  daughter  was  healed  from  that  hour. 
Mark  (vii.  30)  describes  her  return  home.  As  in 
the  case  of  the  Gentile  centurion,  the  cure  was 
performed  at  a  distance.  The  intermediate  link 
in  both  cases  was  strong  faith  combined  with 
affection  for  the  person  healed.  A  hint  is  thus 
given  in  regard  to  intercessory  prayer. 

Ver.  29.  Departed  thence.  (Mark  viii.  31  is 
fuller.)  He  probably  made  a  circuit,  passing 
southeastward,  through  the  northern  part  of  the 
Decapolis  at  the  foot  of  the  Lebanon  range, 
reaching  the  mountainous  (and  solitary)  district 
on  the  eastern  shore  of  the  Sea  of  Galilee.  —  And 
sat  there.  To  obtain  here  the  rest  He  had 
sought  in  'the  parts  of  Tyre  and  Sidon.' 

Ver.  30.  Great  multitudes.  Even  in  this  re- 
tired place  He  was  not  allowed  to  rest  long. 
The  crowds  came  having  with  them,  /.  e.,  bringing 
with  them,  a  great  variety  of  afflicted  ones.  — 
Dumb.  Mark  mentions  one  case  in  particular  (vii. 
32-35).  —  Maimed.  The  first  mention  of  this  class, 
i.  e.,  those  wounded  or  diseased  in  hand  or  foot ; 
our  word  '  maimed '  implies  a  loss  of  the  member. 
—  Cast  them  down.  This  may  refer  to  the  rude- 
ness of  these  mountaineers,  or  to  their  haste,  or  to 
their  confidence  ;  probably  the  three  explanations 
are  to  be  combined. 

Ver.  31.  Wondered.  Comp.  Mark  vii.  37. 
The  people  had  probably  heard  of,  but  never 
witnessed,  His  power.  —  The  dumb  speaking,  etc. 
This  is  the  form  of  the  original.  —  They  glorified 
the  God  of  Israel.     They  were  not  heathen,  but 

Jews.     Yet  living  on  the  borders,  they  seem  to 
ave  been  affected  by  heathen  nations,  and  half 
recognized  other  gods. 

Vejs.  32-38.  This  miracle  is  not  identical 
with  that  described  in  chap.  xiv.  15-21.  The 
circumstances  vary  in  every  possible  respect :  the 


number  fed,  the  amount  of  provision  present,  the 
fragments  gathered,  even  the  kind  of  baskets 
used,  a  different  word  being  found  here,  and  also 
in  the  question  of  our  Lord  about  the  two 
miracles  (chap.  xvi.  9,  10  ;  Mark  viii.  19,  20). 

Ver.  32.  And  Jesus  called  unto  him  his  dis- 
ciples. Our  Lord  Himself  takes  the  first  step 
(comp.  chap.  xiv.  15).  This  case  was  more  ur- 
gent ;  the  crowd  was  not  composed  of  those  on 
the  way  to  the  Passover,  and  had  been  three  days 
with  Him.  —  Three  days.  The  third  day  was 
passing ;  so  they  were  hungry  and  destitute  of 
provisions,  but  not  yet  in  actual  distress. —  Faint 
in  the  way,  i.  e.,  because  exhausted  from  the 
want  of  food  on  their  way  home  in  that  moun- 
tainous region.  The  Lord's  compassion  was 
called  out  by  their  physical  want,  which,  how- 
ever, resulted  from  their  desire  to  be  near  Him. 

Ver.  33.  Whence  should  we  have  so  many 
loaves.  The  question  may  seem  strange  after 
the  miraculous  feeding  of  the  five  thousand.  Bat 
it  was  not  so  strange  as  their  subsequent  reason- 
ing about  the  leaven  of  the  Pharisees  and  Saddu- 
cees  (chap.  xvi.  6-12).  Our  own  forgetfulness 
and  unbelief  should  make  us  wonder  less  at  the 
'  little  faith '  of  the  disciples.  In  the  previous 
case  the  disciples  emphasized  the  amount  of 
bread  needed  ('  two  hundred  pennyworth ') ;  in 
this,  the  fact  that  they  are  in  a  desert  place.  — 
Fill.  The  long  fast  called  for  plentiful  provision. 
Comp.  Mark  viii.  4,  where  the  same  word  is 
translated  '  satisfy  '  in  the  common  version 

Ver.  34.  How  many  loaves  have  ye  ■?  In  the 
other  case  a  lad  had  the  provisions ;  here  the 
disciples  themselves.  The  loaves  were  sevai  in 
this  case.  Jive  in  the  other,  the  number  of  little 
fishes  is  not  specified. 

Ver.  35.  And  giving  commandment.  The  cor- 
rect reading  joins  this  verse  closely  with  ver.  36. 
In  the  other  case  the  disciples  arranged  the  mul- 
titude (Luke  ix.  14;  John  vi.  10). — On  the 
ground,  not  'on  the  grass'  (chap.  xiv.  19) ;  they 
were  'in  a  wilderness '  (ver.  33),  a  desolate  region, 
in  this  case. 

Vers.  36,  37.  The  mode  of  distribution  (and 
the  miracle  itself)  was  precisely  the  same.  — 
That  which  remained  of  the  broken  pieces,  seven 
baskets  full.  In  the  other  case  '  twelve.'  The 
word  rendered  '  baskets '  is  a  different  one  (prob- 
ably larger  ones  are  meant),  and  the  same  differ- 
ence is  observed  in  chap.  xvi.  9,  10. 

Ver.  38.  Four  thousand,  instead  of  '  five  thou' 
sand.'  In  this  case  the  material  miracle  seems 
not  to  have  been  so  great,  as  respects  the  number 
fed  and  the  fragments  remaining.  All  these  va- 
riations, which  show  no  gradation  between  the 
miracles,  and  betray  no  special  design,  prove 
that  the  Evangelists  give  true  accounts  of  two 
distinct  miracles. 

Ver.  39.  Into  the  boat.  Probably  one  await- 
ing Him. — Into  the  borders  of  Magadan,  accord- 
ing to  the  best  authorities.  ('  Magdalan  '  is  also 
found.)  Mark  :  '  Into  the  parts  of  Dalmanutha.' 
This  was  probably  a  village  not  far  from  Maga- 
dan. Our  Lord,  pursued  by  the  hostility  of  the 
Jews  and  seeking  retirement,  landed  at  an  ob- 
scure locality  between  the  two  places.  The  site 
of  Magdala  (Magadan),  now  called  Madschel 
('  Migdol,'  Josh.  xix.  38),  is  north  of  Tiberias  and 
directly  east  of  Cana,  on  the  western  shore  of  the 
lake,  since  the  next  voyage  (chap.  xvi.  5  ;  Mark 
viii.  13 J  was  across  the  lake  to  the  eastern  side. 


I40  THE   GOSPEL  ACCORDING   TO   MATTHEW.     [Chap.  XVI.  1-12 

Chapter   XVI.    1-12. 

The  ynvs  seek  a  Sign,  and  our  Lord  warns  His  Disciples  against 

their  Doctrijie. 

1  *''  I  ^HE  Pharisees  also  with  the  Sadducees^  came,  and  tempt-  "■  ^!:^^"^'-^ 

J.     ing  2  6  desired  ^  him    that  he  would  shew  *  them  a  sign  ^  ^i.^38*^^" 

2  from  heaven.     He^  answered  and  said  unto  them, ''When  it  is  "  S" .""54;  5  ".''^ 
evening,  ye  say,  //  will  be^  fair  weather  :  for  the  sky"  is  red. 

3  And  in  the  morning,  //  will  be^  foul  weather  to-day:  for  the 

sky'  is  red  and  lowering.     O  j^  hypocrites,^  '^ye  can^  discern '^ Luke xii. 56. 
the  face  of  the  sky  ;'^  but  can  ye  not^*^  discern  the  signs  of  the 
4.  times  }'^^     *  A  wicked  ^^  and  adulterous  generation  seeketh  after  e  chap.  xi. 

.  .  39- 

a  sign  ;  and  there  shall  no  sign  be  given  unto  it,  but  the  sign 
of  the  prophet  Jonas.^^     And  he  left  them,  and  departed. 

5  And  when  his  disciples  were  come  to  the  other  side,  they 

6  had  forgotten  ^^  to  take  bread.     Then  ^^  Jesus  said  unto  them, 

Take  heed  and  •''beware  of  ^the  leaven  of  the  Pharisees  and  of /yer-  "..; 

Luke  XII.  I 

7  the  ^^  Sadducees.     And  they  reasoned  among  themselves,  saying,  s:  '.^°^j^-  ^' 

8  //  is  because  we   have   taken  ^"^   no  bread.      Which  when  Jesus 
perceived,  he^^  said  unto    them,^^  '^  O  ye  of  little  faith,  why -^  see  chap.  vi. 
reason  ye  ^'^  among   yourselves,  because  ye  have   brought   no  ^Chap.xv.^i6. 

9  bread  }     *  Do  ye  not  yet  understand,^^  neither  remember  *  the  ^  ^^~^'-  ^;^ 
five  loaves  of  the  five  thousand,  and  how  many  ^baskets  ye  took    v°.'4^^vlii. 

£0  up  .-*     Neither  '"the  seven  loaves  of  the  four  thousand,  and  how    j^ijohnll! 

11  many  "baskets  ye  took  up.-*  How  is  it  that  ye  do  not  under- „/chap. xv. 
stand  2^  that  I  spake  zV^^  not  to  you  concerning  bread,^"  that  ye  „  chap.  xv. 
should  beware  2*  of  the  leaven  of  the  Pharisees  and  of  the^*"    vm.  8,20; 

12  Sadducees  .-^  2'^     Then  understood  they  how ^*^  that  he  bade  ^/zi?m      c^ix.  25 
not  beware  of  the  leaven  of  bread,  but  of  the  doctrine  2"  of  the 
Pharisees  and  of  the^^  Sadducees. 

1  And  the  Pharisees  and  Sadducees  ^  q^  trying  ^  asked 

^  to  shew  5  But  he  '°  07iiit  It  will  be 

''  heaven  ^  the  best  authorities  omit  O  ye  hypocrites 

9  ye  know  how  to  ^°  ye  can  not  ^^  (•)  instead  of  {}) 

^'^  An  evil  ^^  of  Jonah 

1*  And  the  disciples  coming  to  the  other  side  forgot 

IS  And  1^  omit  of  the  ^"^  took 

^^  And  Jesus  knowing  it,  said  -^^  otnit  unto  them 

20  do  ye  reason  -^  perceive  ^-  omit  it 

23  ( ? )  instead  of{,)  24  gut  beware  25  (.)  instead  of  (?) 

2s  ofnit  how  27  teaching 

Contents.     I  \  consequence  of  the  opposition  then  withdraws  to   the  eastern  side   of  the   sea 

Df  Pharisees  anc    scribes  from  Jerusalem  (chap.  (ver.  5),  not  far  from  Bethsaida  (Mark  viii.  22). 

xv.  I,   21),  our  Lord  had  withdrawn  to  heathen  The   connection  of  events  shows  the  reason  for 

and  unfrequented  regions.      On  His  return,  He  these  repeated  voyages,  which  seem  purposeless 

lands  at  a  retired   locality  in  Galilee  ;  the  Phar-  to  many  readers.  Galilee  being  almost  completely 

isees  seek   Him,    on  this  occasion   in   company  closed  to  Him,  it  was  time  for  the  decided  con- 

with  the  Sadducees,  tempting  Him  again.      He  fessions  (vers.    13-20)  and  revelation  (vers.   21- 


Chap.  XVI.  1-12.]        THE   GOSPEL  ACCORDING   TO   MATTHEW. 


141 


28)  which  follow.  On  the  way  the  unbelief  and 
ignorance  of  the  Twelve  were  manifested  (vers. 
7  ff. );  instruction  was  given  them  which  would 
separate  them  more  decidedly  from  the  Jews 
(vers.  6,  12).  It  is  one  of  the  Twelve  that  tells 
of  their  weakness  at  this  important  crisis.  —  Our 
Lord  visited  Galilee  but  once  more,  and  then  to 
take  leave  of  it  (comp.  chaps,  xvii.  22  ;  xix.  i). 

Ver.  I.  And  Sadducees.  First  mention  of 
them,  in  antagonism  to  Christ.  Opposed  to  each 
other,  these  two  parties  united  against  our  Lord ; 
opposition  to  the  truth  overbears  other  antago- 
nisms. Extremes  of  error  consistently  meet  in 
opposing  our  Lord's  people  and  cause.  —  Tempt- 
ing, or  'tiying'  Him,  putting  Him  to  the  proof. 
But  He  never  responded  to  doubt  and  disbelief ; 
only  to  faith.  To  accede  to  their  wish,  would 
foster  their  carnal  hopes.  — A  sign  from  heaven. 
Comp.  chap.  xii.  38.  It  was  the  common  belief 
that  visible  signs  from  heaven  would  attend  the 
Advent  of  the  Messiah.  Their  request  implied 
that  the  many  mighty  works  He  had  already 
wrought  were  not  of  heavenly  origin.  '  The  Jews 
require  a  sign'  (i  Cor.  i.  22);  formalism  and 
self-righteousness  tend  to  superstition. 

Ver.  2.  When  it  is  evening,  ye  say,  Fair 
weather,  etc.  In  answer  to  their  demand  for  a 
'  sign  from  heaven,'  our  Lord  cites  two  weather 
'signs,'  such  as  all  men  look  for,  'in  the  face  of 
the  heaven.'  These  signs  (cited,  not  given  by  our 
Lord)  hold  good  in  other  regions.  The  design 
was  to  rebuke  their  carnal  and  sensuous  expecta- 
tions (see  ver.  3). 

Ver.  3.  Symbolical  meaning  (not  to  be  pressed) : 
'  The  red  at  even  of  the  Old  Testament  betokened 
fair  weather  at  hand.  Similarly,  the  red  sky  at 
the  commencement  of  the  New  Testament,  indi- 
cated the  storm  about  to  descend  upon  Israel. 
But  they  were  incapable  of  understanding  either 
one  or  other  of  these  signs.'     (Lange's  Comm.) 

—  Ye  can  not.     Not  a  question,  but  an  assertion. 

—  The  signs  of  the  times,  i.  e.,  the  fulfilment  of 
prophecy ;  the  miracles  performed  before  them, 
showing  that  the  Messiah  had  come.  The  Jews, 
with  the  promise  of  the  Messiah,  ought  to  have 
been  as  quick  in  discerning  the  signs  of  His  com- 
ing, as  those  of  the  weather.  Proverbially  so 
keen  to  discern  the  signs  of  the  times  as  affecting 
trade,  etc.,  they  have  always  shown  lack  of 
spiritual  discernment.  But  all  men  are  naturally 
slow  in  discovering  the  spiritual  significance  of 
passing  events. 

Ver.  4.  Comp.  chap.  xii.  39  (exactly  the  same 
words).  The  audience  may  have  been  in  part 
the  same,  hence  no  explanation  is  added  here.  — 
And  he  left  them  and  departed.  Abruptly  it 
would  seem.  As  events  proved,  He  now  gave 
them  up  to  their  blindness,  but  with  pain  at  their 
unbelief.  See  on  Mark  viii.  12  :  '  And  he  sighed 
deeply  in  his  spirit.' 

Ver.  5.  And  the  disciples  coming  to  the  other 
side.  To  the  eastern  shore.  It  is  improbable  that 
this  conversation  took  place  during  the  voyage 
(see  below). — Forgot  to  take  bread.  Provisions 
were  not  indispensable  for  so  short  a  voyage. 
The  original  suggests  that  the  neglect  occurred 
after  they  landed.  They  had  but  one  loaf  in  the 
boat  (Mark  viii.  14),  and  started  on  a  land  jour- 
ney to  Cesarea  Philippi  (ver.  13),  through  a 
region  comparatively  desolate,  without  making 
provision  for  it.     The  visit  to  Bethsaida  on  the 


way  (Mark  viii.  22),  at  a  time  when  our  Lord  was 
avoiding  public  notice,  may  have  been  for  the 
purpose  of  obtaining  a  supply. 

Ver.  6.  The  leaven  of  the  Pharisees  and  Sad- 
ducees. '  Leaven  ; '  figure  for  a  permeating  spirit- 
ual influence,  generally  an  evil  one  (comp.  how- 
ever chap.  xiii.  33).  Their  want  of  bread  made 
the  illustration  apt.  They  were  now  withdraw- 
ing, both  bodily  and  spiritually,  from  the  Jews  ; 
hence  there  is  probably  a  reference  to  Exod.  xii. 
15-17;  comp.  I  Cor.  v.  7.  The  two  opposing 
sects  are  here  connected  (comp.  ver.  i) ;  Mark, 
however  (viii.  15),  substitutes  '  the  leaven  of 
Herod.'  The  Sadducees  had  already  joined  the 
Pharisees  in  opposing  Christ,  and  Herod  may 
have  been  in  some  alliance  with  them.  Politi- 
cians often  coquet  with  religious  parties. 

Ver.  7.  And  they  reasoned  among  themselves. 
In  their  own  hearts  and  then  with  each  other ; 
not  in  dispute,  but  in  earnest  conversation.  —  It 
is  because  we  took  no  bread.  An  unspiritual  but 
not  altogether  unreasonable  thought.  As  Jews 
they  would  naturally  think  about  not  eating  bread 
with  these  sects  ;  but  this  would  imply  separation 
from  the  whole  nation,  and  separate  provision  for 
their  wants,  which  they  had  forgotten.  General 
anxiety  about  worldly  things  would  follow. 

Ver.  8.  And  Jesus  knowing  it  said.  This 
avoids  the  incorrect  notion,  that  He  took  some 
time  to  discover  it.  —  0  ye  of  little  faith.  Words 
applied  to  them  before  (chap.  viii.  26 ;  xiv.  31) 
on  occasions  of  great  weakness.  After  such  mira- 
cles their  cares  were  unbelieving. 

Ver.  9.  Do  ye  not  yet  perceive.  Mark  (viii. 
17,  18)  is  more  full.  Besides  want  of  faith,  they 
had  shown  great  want  of  perception. 

Ver.  10.  Baskets.  A  different  word  in  the 
original  from  that  used  in  ver.  9,  but  the  same 
one  we  find  in  the  account  of  the  miracle  (chap. 
XV.  37).  This  difference  incidentally  confirms 
the  truthfulness  of  the  account. 

Ver.  II.  How  is  it  that  ye  do  not  perceive, 
etc.  The  recent  instruction  (chap.  xv.  19,  20) 
that  eating  did  not  defile  a  man,  should  have 
prevented  the  surmise  about  not  eating  bread 
with  the  Pharisees  and  Sadducees ;  the  miracles 
should  have  shown  them  that  lack  of  earthly 
bread  was  not  referred  to.  Mark  stops  at  this 
point  in  the  narrative. 

Ver.  12.  But  beware.  This  is  the  correct 
reading.  —  The  teaching  of  the  Pharisees  and 
Sadducees.  Comp.  Luke  xii.  i.  The  leaven  of 
the  Pharisees  is  '  hypocrisy.'  But  the  Sadducees, 
the  '  liberal  Jews '  of  that  age,  went  to  the  other 
extreme.  The  reference  is,  therefore,  not  to  what 
they  taught  in  common,  but  to  the  mode  and 
spirit  of  their  teaching.  In  both  cases  hypocrisy  ; 
in  the  Pharisees  hypocritical  formalism,  in  the 
Sadducees  hypocritical  liberalism.  These  two 
apparently  antagonistic  tendencies  have  been 
practically  united  ever  since  in  opposing  Christ. 
Without  Him  strict  morality  ('Pharisees')  and 
free  inquiry  ('Sadducees ')  inevitably  become  hyp 
ocritical.  Comp.  on  Mark  viii.  15.  —  The  em- 
phasis here  laid  on  false  '  teaching '  is  suggestive. 
Principles,  tendencies,  '  teachings,'  are  most  per- 
meating, and  Lf  evil,  most  dangerous.  To  those 
who  after  all  the  lessons  of  history,  and  of  ex- 
perience, fail  to  see  this,  we  may  apply  the  words 
of  our  Lord :  '  How  is  it  that  ye  do  not  per- 
ceive ? ' 


142  THE   GOSPEL  ACCORDING   TO    MATTHEW.     [Chap.  XVI.  13-28. 

Chapter   XVL   13-28. 

The  Discourse  of  our  Lord  with  His  Disciples,  in  which  He  calls  forth  Peters 
Confession  and  predicts  His  own  Passion  and  the  Sufferings  of  His  Fol- 
lowers. 

13  "T  T  T'HENi  Jesus  came  into  the  coasts ^  of  Cesarea  Philippi,  "■^]^^^{;^^^ 

V  V  he  asked  his  disciples,  saying,  Whom  ^  do  men  say  that  ^  chaprxi°v.  2 ; 

14  I,  the  Son  of  man,  am.?*     And  they  said.  Some  say  that  thou    Luke [x! 7"!' 
art  ^John^  the  Baptist;  some,  "^  Elias  ;  ^  and  others,  Jeremias,^ "  Luke^Ix. 'I- 

15  or  one  of  the  prophets.     He  saith  unto  them.  But  whom^  say    xvii-^io;"^^ 

16  ye   that   I  am  .-'     And   Simon  Peter  answered   and  said.  Thou  d  ver.  20V 

17  art  "^  the  Christ,  ^  the  Son  of  •'^  the  living   God.     And  Jesus  an- ^  Comp.chap. 
swered  and  said  unto  him,  "Blessed  art  thou,  ''Simon  Bar-jona  :/Ps.  xii'i.  2; 

,  .  chap.  xxvi. 

for  '  flesh  and  blood     hath  not   revealed   it^  unto  thee,  but  my    63;Actsxiv. 

"^       15;  I  Thess. 

18  Father  which  ^   is   in   heaven.      And    I    say  also^  unto   thee,    !•  9;  Heb. 

-'  IX.  14. 

that   thou   art    Peter,    and  'upon    this   rock   I   will   build  my -^'^smp^chap. 
church  ;  and  "'  the  gates  of  hell  '^^  shall  not   prevail   against  it.  '^  ^"^^  \^^ ' 

19  And    I   will   give   unto   thee   **  the   keys    of    the   kingdom   of '^  ' 'r"^^]^^; 
heaven:   and  "  whatsoever  thou  shalt   bind  on  earth   shall  be    Jji  Hrt'.Ii.' 
bound  in  heaven  ;  and  whatsoever  thou  shalt  loose  on  earth  ^  Vcor.  ii.  10 

20  shall  be  loosed  in  heaven.     ^Then  charged  he    his    disciples  ;,2  fs.xxxvHi 
that  they  should  tell  no  man  that  he  was  Jesus  ''the^^  Christ.      «Ts.  xxii.  22; 

21  From  that  time  forth  ^^  'began  Jesus  to  shew  unto  his  disci-    iiL^.'"'  ' 
pies,  how  ^2  that ''  he  must  go  unto  Jerusalem,  and  '  suffer  many  "xvm.^is;^^' 
things  of  the  elders  and  chief  priests  and  scribes,  and  be  killed,  t  Mark  vin. ' 

22  and  be  raised  again  *  the  third  day.^*     Then  ^^  Peter  took  him,    21' 

.  .      .  q  Mark  viii. 

and  began  to  rebuke  him,  saying,  Be  it  far  from  thee,  Lord  :  this    31-ix.  i ; 

^       o  Luke  ix.  22 

23  shall  not  ^^  be  unto  thee.     But  he  turned,  and  said  unto  Peter,    -?7- 

^  _  '  '  r  Chap.    XX. 

Get  thee  behind  me,  Satan:  thou  art  "an  offence  ^'^  unto  me:    '^z 

'  .J  Chap.  xvii. 

for  thou  "savourest^^  not  the  things  that  be  of  ^^  God,  but  those  ,  '^'",23- 

o  '  t  Unaps.  XX. 


xxvii. 


24  that  be  of  ^^  men.     Then  said  Jesus  unto  his  disciples,  If  any    5^; 
wm« 20  will  21  come  after  me,  let  him   deny  himself,  and '"take  "Jif^f'^'P' 

25  up  his  cross,  and"'  follow  me.     For  ^^  whosoever  will  ^^  save  his  ^  s^Twl 'h/. 
life  shall  lose  it :  and  whosoever  will  ^^  lose  his  life  for  my  sake  «,'see  chap. 

26  shall  find  it.     For  what  is  a  man  ^3  profited,  if  he  shall  gain  the  ^"john/viii. 
whole  world,  and  lose  his  own   soul.?^*  or  what  ^   shall  a  man  jcSe'e chap.  x. 

27  give  in  exchange  for  his  soul .?  ^s     For"  the  Son  of  man  shall  zComp.  Ps. 

xlix.  7,  8. 
1    -NT  1  o  n       ,  aDan.vii.  13; 

1  Now  when  2  pj^j-j-s  3  -^x-^^  ^^^^^   ^;^ 

*  according  to  the  best  atithorities  that  the  son  of  man  is  ?  28;xxiv.  30; 

5  some  say,  John  «  Elijah  n  Jeremiah  XSs  i.'^V, . 

^  revealed  it  not  ^  also  say  "  Hades  » Thess.  i.' 

"he  is  the  12  ^;/2zV  forth  ^3  ^?;/// how  ^  Dan^vH '10 : 

1*  the  third  day  he  raised  up  ^^  And  Zech'.xiv.  5'; 

^^  never  i''  a  stumbling-block  i^  mindest  chap.xxv. 

i«  the  thing.- of  20  one  21  ,^ould  f^'/e 

22  shall  28  shall  a  man  be  24  forfeit  his  life  25  nfg  2  Thess.  i.  ^ 


Chap.  XVI.  13-28.]      THE   GOSPEL  ACCORDING   TO   MATTHEW.  143 

come  in  the  glory  of  his  Father ''with  his  angels;  and  "^  then  '' l^y"""- '^•..'°' 
28  he  shall  reward  ^^  every  man  according  to  his  works.^^     Verily    pVi^™^" 

I  say  unto  you,  There  be  some  standing  here,^^  which  shall  '^5{°''Heb'!*ii. 

not  2^  **  taste  of  death/ till  they  see  the  Son  of  man-'' coming  in  ^  comp 

his  kingdom. 


2"  render  unto 

^^  of  them  that  stand  here 


^  doing 

^  who  shall  in  no  wise 


chaps.  X.  23 ; 
xxiii.    36 ; 
xxiv.  34. 
y  Luke  xxiii 
42 


Source  of  the  Jordan  —  at  Cesarea  Philrppi. 


Contents.  The  confession  (ver.  16),  and  the 
revelation  (ver.  21),  constitute  an  epoch  in  the 
training  of  the  Apostles.  Despite  their  little 
faith  and  want  of  understanding,  they  cling  to 
Him  as  the  Christ  of  God.  He  calls  for  a  con- 
fession of  this.  Peter,  the  usual  spokesman,  makes 
it.  Then  He  reveals  His  passion  and  the  suffer- 
ings of  His  people  with  Him  and  for  His  sake. 
This  revelation  was  at  first  rejected,  never  re- 
ceived by  the  disciples  in  its  full  force  until  it  be- 
came a  fact.  The  important  statement  regarding 
the  foundation  of  His  Church  (ver.  18)  is  not, 
as  many  suppose,  the  central  thought.  It  is  how- 
ever appropriately  introduced  here,  where  the  con- 
fession  of  the  Church  [actively  with  the  mouth, 
and  passively  through  suffering  for  His  sake)  is 
made  to  centre  about  His  Passion,  the  ground 
and  motive  for  that  confession.  These  events 
occurred  in  the  neighborhood  of  Cesarea  Phi- 
lippi,  and  on  the  way  thither  the  miracle  recorded 
by  Mark  (viii.  22-26),  was  performed  in  Beth- 
saida  Julias.  On  thf  very  edge  of  the  Jewish 
territory,  these  great  revelations  were  made.  The 
hostility  of  the  Jews  had  banished  Him  thither, 
but  its  ultimate  effect  would  be  to  banish  them 
from  the  Land  of  Promise. 


Ver.  13.  The  parts  of  Cesarea  Philippi.  Mark  : 
'  villages.'  Probably  not  the  city  itself,  but  re- 
tired localities  in  the  neighborhood,  better  adapted 
for  private  intercourse.  The  city  was  situated  at 
the  foot  of  Mount  Hermon,  and  formerly  bore 
the  name  Paneas.  Philip  the  Tetrarch  beautified 
it,  and  called  it  Cesarea  ;  his  name  (Philippi) 
being  commonly  added  to  distinguish  it  from 
Cesarea  on  the  sea-coast  (where  Paul  was  after- 
wards imprisoned).  The  name  was  changed  to 
Neronias  by  Agrippa  II.,  but  the  village  which 
now  marks  the  site  is  called  Banias.  —  He  asked 
his  disciples.  While  '  in  the  way '  (Mark  viii.  27), 
not  to  that  region  but  from  some  retired  spot, 
where  He  had  been  praying  (Luke  ix.  18). — 
Who  do  men  say  that  the  Son  of  man  is  ■?  The 
common  reading  is  an  alteration  to  bring  out 
more  fully  the  implied  thought :  '  I  am  the  Son 
of  man,  the  Messiah.' 

Ver.  14.  Some  say.  The  people  had  never 
been  fully  convinced  that  He  was  the  Messiah. 
In  the  presence  of  opposition  they  only  held  that 
He  was  a  remarkable  personage.  — John  the  Bap- 
tist. Herod's  opinion,  see  chap.  xiv.  2.  — Elijah. 
The  forerunner  of  the  Messiah.  —  Jeremiah,  etc. 
Some  really  believed  that  the  old  prophets  would 


144 


THE    GOSPEL   ACCORDING   TO    MATTHEW.      [Chap.  XVI.  13-28. 


reappear  in  another  fonr..  As  His  preaching  be- 
came more  denunciatory,  they  would  think  of 
Jeremiah.  The  whole  verse  shows  the  change  in 
popular  opinion  throughout  Galilee. 

Ver.  15.  But  who  say  ye,  etc.  The  question 
dees  not  imply  that  they  doubted  His  Messiah- 
ship,  but  is  a  demand  for  a  decided  expression  as 
to  what  He  was  as  the  Messiah.  This  is  the  main 
point  in  Peter's  reply. 

Ver.  16.  Simon  Peter;  answering  for  the  others 
as  well  as  for  himself.  —  Thou  art  the  Christ  ( '  the 
Messiah  '),  the  Son  of  the  living  God.  Peter's 
reply  is  a  decided,  solemn,  profound  confession, 
that  Jesus  Christ  is  the  Son  of  the  living  God  in 
a  specific  sense.  This  specific  sense  is  clearly 
vindicated:  (i.)  by  the  presence  of  the  article, 
which  otherwise  might  have  been  omitted  :  (2.) 
by  the  addition  of  the  phrase  itself,  otherwise  un- 
necessary, since  the  confession  of  His  Messiah- 
ship  includes  all  lower  ideas  ;  (3.)  from  the  word 
'  living,'  which  is  not  opposed  to  dead  idols,  but 
indicates  that  God  is  the  source  of  all  life,  and 
that  His  Son  is  the  fountain  of  life  to  men  ;  (4) 
from  the  declaration  that  God  had  revealed  this 
to  Peter,  since  men  of  themselves  readily  form 
lower  conceptions  of  Christ.  This  is  the  germ 
of  the  true  and  full  statement  respecting  the  Di- 
vine Human  Person  of  Christ.  The  germ  itself 
was  a  revelation,  and  its  development  was  through 
subsequent  revelation  to  the  Apostles.  The  doc- 
trine of  Christ's  Person  is  not  the  result  of  hu- 
man speculation,  but  a  truth  revealed  by  the 
Father  of  our  Lord  respecting  His  only  Begotten 
Son.  As  at  the  beginning  of  His  ministry  our 
Lord  received  an  attestation  from  man  (John  the 
Baptist)  preceding  the  attestation  of  His  Son- 
ship  from  heaven  (chap.  iii.  17),  so  at  this  turning- 
point  a  confession  from  man  precedes  the  re- 
newed attestation  from  heaven  on  the  mount  of 
Transfiguration  (chap.  xvii.  5). 

Ver.  17.  Blessed  art  thou.  An  answering  con- 
fession of  Peter  as  an  object  of  the  Divine 
favor,  a  subject  of  Divine  grace  (comp.  Rom.  x. 
9).  —  Simon  Bar-Jona,  son  of  Jonah.  His  human 
name  and  paternity  are  introduced,  probably  with 
an  allusion  to  the  title  :  Son  of  man  (ver.  13) ; 
there  is  a  similarity  in  the  phrases  in  the  lan- 
guage then  spoken.  Simon  confesses  his  belief 
in  the  higher  title  of  Christ ;  our  Lord  refers  to 
Simon's  higher  name,  Peter.  —  For  flesh  and 
blood  revealed  it  not  unto  thee.  The  knowledge 
was  not  from  any  human  source  (comp.  Gal.  i. 
16). — But  my  Father  who  is  in  heaven.  The 
real  knowledge  of  Jesus  as  the  Messiah,  the  Son 
of  the  living  God,  is  and  must  be  a  matter  of 
Divine  revelation.  Men  may,  of  themselves, 
hold  such  a  doctrine  as  part  of  a  creed,  but  a  be- 
lief that  influences  heart  and  life  is  the  result  of 
a  Divine  revelation  made  in  us.  Peter's  confes- 
sion was  based  on  such  a  belief.  For  the  trials 
of  faith  before  them  during  the  remainder  of  our 
Lord's  earthly  life  the  disciples  needed  a  knowl- 
edge of  His  Person  far  above  the  carnal  no- 
tions of  the  Messiah  ;  the  reply  of  Peter  shows 
that  they  had  it,  and  our  Lord  tells  whence  it 
came. 

Ver.  18.  And  I  also  say  unto  thee.  In  answer 
to  thy  concession.  The  meaning  of  our  Lord's 
words  has  been  angrily  discussed,  and  misappre- 
hended by  Romanists  and  Protestants  alike. — 
Thou  art  Peter  ('petros'),  and  upon  this  rock 
('petra')  I  will  build  my  church.  The  name 
Peter'  had  been  prophetically  given  to  Simon 


long  before  (John  i.  42),  but  is  now  solemnly  be- 
stowed. It  is  a  masculine  form  of  the  Greek 
word  meaning  '  rock.'  In  the  dialect  of  the 
country  th^  same  word  may  have  been  used  in 
both  cases. 

Explanations  :  i.  The  phrase  refers  to  Peter, 
but  as  a  confessor,  as  in  Christ,  representing  the 
other  Apostles.  This  explains  both  the  resem- 
blance and  the  difference  of  the  words  :  '  Petros  ' 
and  '  petra ; '  it  is  on  the  whole  preferable.  From 
personal  qualities  he  was  the  first  among  equals, 
and  as  he  had  represented  the  Apostles  in  the 
confession,  so  now  in  the  Lord's  declaration.  He 
was  also  the  first  to  preach  on  the  day  of  Pen- 
tecost, when  the  Church  was  fully  established, 
and  first  to  preach  to  the  Gentiles.  When  he 
was  disobedient  and  dissuading,  censure  was  pro- 
nounced upon  him  (vers.  22,  23);  hence  only  con- 
fessing Peter  is  meant.  The  other  Apostles  are 
included  ;  since  what  is  addressed  to  Peter  in  the 
next  verse  is  afterwards  repeated  to  all  the  Apos- 
tles (chap,  xviii.  18),  to  which  some  add  Eph.  ii. 
20  ;  Rev.  xxi.  14.  —  2.  The  Roma^iist  viezv  :  Peter 
is  referred  to,  but  as  the  official  head  of  the 
Twelve;  as  such  the  Bishop  of  Rome  is  his  suc- 
cessor. Were  this  correct,  Mark  and  Luke 
would  not  have  failed  to  record  the  saying  in 
their  accounts  of  this  interview.  Further  objec- 
tions :  (i.)  It  obliterates  the  distinction  between 
petros  and  petra  ;  (2.)  it  is  inconsistent  with  the 
true  nature  of  the  architectural  figure  ;  the  foun- 
dation of  a  building  is  one  and  abiding,  and  not 
constantly  renewed  and  changed;  (3.)  it  con- 
founds priority  of  time  with  permanent  supe- 
riority of  rank  ;  (4.)  it  confounds  the  apostolate, 
which,  strictly  speaking,  is  not  transferable  but 
confined  to  the  original  personal  disciples  of 
Christ  and  inspired  organs  of  the  Holy  Spirit,  with 
the  post-apostolic  episcopate;  (5.)  it  involves 
an  injustice  to  the  other  Apostles,  who,  as  a  body, 
are  expressly  called  the  foundation,  or  foundation 
stones  of  the  Church  ;  (6.)  it  contradicts  the  whole 
spirit  of  Peter's  epistles,  which  is  strongly  anti- 
hierarchical,  and  disclaims  any  superiority  over 
his  '  fellow-presbyters  ; '  (7.)  finally,  it  rests  on 
assumptions,  unproven  either  exegetically  or  his- 
torically, namely,  the  transferability  of  Peter's 
primacy,  and  its  actual  transfer  to  the  bishop,  not 
of  Jerusalem  nor  of  Antioch  (where  Peter  cer- 
tainly was),  but  of  Rome  exclusively.  Comp. 
the  note  in  Schaff's  History  of  the  Apostolic 
Church,  p.  374  ff.  —  3.  The  ultra  Protestant 
view :  Peter's  confession  alone  is  referred  to. 
Only  partially  correct.  Objections:  (i.)  'This' 
can  scarcely  refer  to  something  $0  remote  as  the 
confession  :  on  this  theory  the  clause  '  thou  art 
Peter,'  has  no  force  whatever,  and  our  Lord  is 
represented  as  making  a  play  on  words  almost 
meaningless;  (2.)  the  Church  is  founded  on 
living  persons,  not  on  abstract  doctrines  and  con- 
fessions ;  (3.)  the  whole  context  is  against  it :  the 
confession  about  the  Person  of  Christ,  the  sol- 
emn utterance  of  Peter's  usual  name  (ver.  17), 
the  personal  statement  of  ver.  19.  Most  later 
Protestant  commentators  reject  it.  —  4.  Christ 
means  His  own  Person.  So  Augustine  (in  later 
years)  and  many  excellent  commentators.  This 
view  claims  \\\2X  petros  means  a  stone  and  petra  a 
rock,  so  that  Peter  is  a  living  stone  from  Christ 
the  true  rock,  and  whosoever  would  become  a 
living  stone,  a  'petros,'  must  make  this  true  con- 
fession of  Christ,  the  Rock,  on  whom  as  God 
and  man  the  Church  will  be  built.     Objections  : 


Chap.  XVI.  13-28.]       THE   GOSPEL  ACCORDING   TO   MATTHEW. 


145 


(i.)  The  distinction  between  the  words  may  not 
have  existed  in  the  language  used  by  our  Lord  ; 
(2.)  'this'  is  made  to  refer  to  something  not 
stated,  we  are  forced  to  insert  in  the  narrative, 
that  our  Lord  pointed  to  Himself.  (3.)  Our  Lord 
is  usually  represented,  not  as  the  foundation,  but 
as  the  Builder  and  Master  of  the  spiritual  tem- 
ple, into  which  living  stones  are  built,  the  first 
ones  laid  (the  Apostles)  being  the  foundation. 
This  view,  moreover,  avails  nothing  against  the 
assumptions  of  the  Papal  interpretation. 

My  Church..  This  word  occurs  only  twice  in 
the  Gospels  (here  and  chap,  xviii.  17).  The 
Greek  word,  meaning  '  an  assembly  called  out ' 
(with  a  technical  sense  in  classical  Greek),  was 
used  to  translate  the  Hebrew  expression  :  Kahal, 
'  congregation.'  While  it  usually  means  a  local 
congregation,  it  must  be  taken  here  in  a  gen- 
eral sense.  It  refers  to  a  congregation  distinct 
from  the  Jewish  {'my  church')  ;  the  iirst  inti- 
mation of  such  a  separation.  Its  formation  is 
only  predicted  ('I  will  build').  It  is  not  the 
precise  equivalent  of  '  the  kingdom  of  heaven,' 
so  often  spoken  of  before  this  time  by  our  Lord. 
'  The  kingdom  of  heaven  '  is  the  new  dispensation 
of  grace  from  heaven  of  which  our  Lord  was 
Ruler  and  Dispenser  ;  His  Church  was  to  be  an 
organized  and  visible  congregation  of  the  faith- 
ful, manifesting  and  extending  by  its  worship  and 
ministry  that  kingdom.  The  next  verse  points  to 
such  a  visible  organization,  as  does  the  fact  that 
confessing  Apostles  are  spoken  of  as  the  founda- 
tion. The  Jewish  idea  was  that  it  was  to  be  a 
'temporal  power,'  a  State,  as  the  Papal  theory 
allows.  This  Church  is  represented  as  one  edi- 
fice having  one  Builder,  one  foundation,  one  plan, 
and  hence  with  a  continuity  in  its  history  and  de- 
velopment, but  the  New  Testament  nowhere 
prophesies  or  enjoins  its  external  uniformity.  The 
Sacraments  and  the  ministry  are  directly  insti- 
tuted, but  little  else.  Outward  form  is  required, 
to  prevent  anarchy,  but  the  history  of  the  Apos- 
tolic Church  implies  that  this  outward  form  may 
be  modified  by  ecclesiastical  enactment  which, 
however  useful,  cannot  be  of  equal  authority 
with  the  direct  institutions  of  Christ  and  his 
Apostles.  Uniformity  as  the  free  expression  of 
internal  unity,  is  a  great  blessing ;  but  it  has  gen- 
erally been  the  result  of  ecclesiastical  or  civil 
tyranny.  Visible  unity  is  the  end  rather  than  the 
means,  of  the  growth  of  Christ's  Church.  Es- 
sential unity  is  maintained,  in  the  confession  of 
the  Personal  Christ,  by  believing  persons,  in  the 
participation  of  the  divinely  instituted  Sacra- 
ments, in  the  preaching  of  the  Word  by  an  or- 
dained ministry.  All  these  essentials  centre  in 
Christ.  —  And  the  gates  of  hell,  or  '  hades.'  An 
oriental  phrase  for  '  the  power  of  the  kingdom 
of  death.'  The  figure  is  that  of  a  strong  castle. 
—  Shall  not  prevail  against  it.  The  Old  Testa- 
ment organization  would  perish  by  violence  ;  but 
no  adverse  power  shall  prevail  against  this  Church. 
The  particular  reference  is  to  the  spiritual  victory 
of  life  over  death.  The  Romanists  give  this  a 
more  temporal  sense,  in  keeping  with  the  erro- 
neous view  of  the  first  part  of  the  verse. 

Ver.  19.  Unto  thee.  To  Peter,  who  is  ad- 
dressed throughout ;  but  as  chap,  xviii.  18  in- 
cludes the  other  Apostles  in  the  second  promise 
of  this  verse,  they  are  probably  included  here 
also.  —  The  keys  of  the  kingdom  of  heaven. 
Power  to  open  and  shut.  Peter  first  admitted 
Jews  (on  the  day  of  Pentecost)  and  Gentiles 
VOL.   I.  10 


(Cornelius)  to  the  Church;  and  first  excluded 
(Ananias  and  Sapphira;  Simon  Magus).  This 
promise  in  its  full  sense  does  not  extend  beyond 
the  Apostles,  who  needed  special  power  for  their 
foundation  work ;  for  the  keys  are  not  the  keys 
of  the  Church  but  '  of  the  kingdom  of  heaven.' 
It  is  applicable  to  the  Christian  ministry,  only  in 
the  subordinate  sense  of  proclaiming  the  word 
and  exercising  prudential  (not  punitive)  disci- 
pline.— And  whatsoever  thou  shalt  hind,  etc. 
Jewish  usage  would  explain  :  '  bind  '  and  '  loose,' 
as  equivalent  to  forbid  and  permit ;  the  reference 
therefore  is  to  the  power  of  legislation  in  the 
Church  ('  on  earth  ')  in  the  case  of  the  Apostles, 
Peter  being  their  representative  ;  this  was  in  ac- 
cordance with  heavenly  design  ('in  heaven'). 
Things  are  probably  referred  to  here  ;  in  the  pre- 
vious <:.\2M%& persons  (admitted  or  excluded).  The 
power  seems  to  be  judicial  also  (comp.  chap. 
xviii.  17,  iS).  This  promise  also  is,  in  its  fuD 
sense,  applicable  only  to  the  Apostles.  Most  of 
the  difficulties  connected  with  the  interpretation 
of  this  passage  are  obviated  by  considering  that 
the  full  gospel  could  not  be  preached  until  after 
the  Passion,  Resurrection,  and  Ascension  of  our 
Lord ;  the  Apostles,  who  had  to  lay  the  foun- 
dation and  be  the  foundation,  must  therefore 
have  knowledge  and  authority  which  no  one  after 
them  needs  or  can  rightly  claim.  The  foundation 
thus  laid,  the  Church  enters  upon  a  conflict  in 
which  final  victory,  though  long  delayed,  is  as- 
sured. Church  authorities  must  indeed  legislate 
and  exercise  judicial  power,  etc.,  but  not  as  hav- 
ing final  and  supreme  power  nor  with  any  assur- 
ance of  infallibility.  For  such  binding  and  loos- 
ing on  earth  they  may  implore,  but  cannot  assert, 
heavenly  direction  and  sanction. 

Ver.  20.  That  they  should  tell  no  man.  Until 
our  Lord  Himself  announced  His  Messiahship 
before  the  Sanhedrin  (chap.  xxvi.  64),  the  Chris- 
tian acknowledgment  was  to  be  kept  separate 
from  the  carnal  expectations  of  the  Jews. 

Ver.  21.  From  that  time  hegan  Jesus.  The 
confession  prepared  them  for  the  revelation.  We 
infer  that  He  spoke  often  and  familiarly  on  this 
topic,  to  prepare  them  for  their  own  trials,  and  to 
impress  upon  them  the  truth  they  deemed  so 
strange.  (Comp.  chap.  xvii.  22,  23  ;  xx.  17-19, 
and  the  parallel  passages  in  Mark  and  Luke). 
—  He  must  go.  The  necessity  of  His  sufferings 
was  revealed  :  not  in  all  its  bearings,  since  after 
His  resurrection  He  must  still  ask  :  '  Ought  not 
Christ  to  have  suffered,'  etc.  (Luke  xxiv.  26.)  — 
Unto  Jerusalem.  Peculiar  to  Matthew  ;  in  keep- 
ing with  the  character  of  his  Gospel.  —  Suffer 
many  things.  His  sufferings  included  more  than 
the  outward  persecutions.  —  Of  the  elders,  etc. 
These  classes  represented  the  whole  Jewish  na- 
tion. Christ  did  not  reject  the  covenant  people  ; 
they  rejected  Him.  —  And  be  killed.  A  startling 
announcement  to  the  disciples,  and  yet  Daniel 
(ix.  26)  and  Isaiah  (liii.  4-10)  had  foretold  it. 
'  The  cross '  is  the  necessary  climax  of  His  suf- 
erings.  —  The  third  day  be  raised  up.  — '  Accord- 
ing to  the  Scriptures.'  (i  Cor.  xv.  4.)  Despite 
this  plain  announcement,  they  were  full  of  doubt 
and  despondency  after  His  death. 

Ver.  22.  Then  Peter  took  him.  —  Either  laid 
hold  on  Him  to  interrupt  Him,  or  took  Him 
aside.  The  explanation,  '  took  by  the  hand,'  for 
friendly  entreaty,  is  unwarranted.  —  And  began  to 
rebuke  him.  He  did  not  proceed  far  in  this  chid- 
ing. —  Be  it  far  from  thee,  Lord,  lit.,  '  propitious 


146 


THE    GOSPEL   ACCORDING    TO    MATTHEW.       [Chap.  XVI.  13-2S. 


to  thee,'  equivalent  either  to,  God  be  favorable 
to  thee,  or  spare  thyself.  —  This  shall  never  be  to 
thee.  —  An  over-confident  declaration,  betraying 
pride  as  well  as  opposition  to  the  purpose  of 
God  ('must  go,'  ver.  21)  revealed  by  our  Lord. 
Peter  was  bold  as  confessor  and  as  opposer,  was 
impulsive,  perhaps  vain  and  ambitious.  More- 
over Satan  is  most  busy  in  seducing  us  when  we 
have  been  most  highly  exalted  and  favored  by 
Christ. 

Ver.  23.  But  he  turned.  Not  turned  from 
Peter,  but  turned  round.  —  Said  unto  Peter.  In 
the  presence  of  all  the  disciples  (Mark  viii.  33), 
whom  Peter  again  represented  to  a  certain  ex- 
tent.—  Get  thee  behind  me,  '  avaunt,'  'begone.' 
Comp.  chap.  iv.  10,  where  the  same  words  are  ad- 
dressed to  Satan  himself.  —  Satan.  The  mean- 
ing '  adversary  '  is  too  weak.  There  was  a  Satanic 
influence  at  work  in  Peter,  though  he  was  not 
conscious  of  it.  '  Has  Satan  come  again  ? '  The 
Apostle  himself  was  no  doubt  startled. — Thou 
art  a  stumbling-block  unto  me,  or  'stone  of  stum- 
bling.' Perhaps  a  further  allusion  to  Peter's 
name.  Comp.  his  own  words  (i  Peter  ii.  7),  in 
which  the  same  contrast  is  found.  Not  without 
a  caution  for  those  claiming  to  be  the  successors 
of  Peter. — Thou  mindest  not  the  things  of  God, 
i.  e.,  as  represented  by  Christ,  not  regarding 
God's  purpose  in  the  foretold  death.  —  The 
things  of  men,  i.  e.,  he  had  carnal  views,  ex- 
pected the  temporal  exaltation  of  the  Messiah. 
Human  nature  is  here  represented  as  opposed  to 
God,  and  under  the  influence  of  Satan.  —  A  re- 
buke for  all  who  have  a  sentimental  admiration 
for  Jesus  of  Nazareth,  but  stumble  at  the  cross, 
which  belongs  to  '  the  things  of  God.' 

Ver.  24.  Unto  his  disciples.  To  others  also 
whom  He  called  about  Him  (Mark  viii.  34 ;  Luke 
ix.  23  :  '  to  all').  —  If  any  one  would  come  after 
me.  A  general  statement,  involving  on  this  oc- 
casion the  question,  will  you  follow  me  even  to 
the  death,  which,  I  have  assured  you,  must 
come.  Unlike  worldly  leaders,  Christ  declares 
the  darker  side  of  His  service  ;  He  asks  for 
willing  followers.  A  religion  of  force  cannot  be 
Christ's  religion.  —  Deny  himself.  Let  him  re- 
nounce self  as  the  object  of  supreme  regard  ; 
this  involves  the  relinquishment  of  all  that  in- 
terferes with  the  higher  object.  —  Take  up  his 
cross.  The  person  to  be  crucified  bore  his  own 
cross  ;  the  death  was  a  painful  and  shameful  one. 
The  reference  is  to  readiness  to  endure  iox  Christ, 
even  death  in  its  worst  form.  It  includes  of 
course  all  minor  forms  of  endurance.  Comp. 
Luke  ix,  23,  where  'daily  '  is  added.  Continuous 
cross-bearing  is  implied  here.  —  Follow  me.  Here 
in  the  path  of  suffering,  but  also  in  the  path  of 
holiness  and  in  the  path  to  glory,  as  the  following 
verses  suggest. 

Ver.  25.  For  whosoever  would  save  his  life, 
etc.  Comp.  the  same  thought  in  chap.  x.  39. 
Whoever  makes  the  lower  life  the  supreme  mo- 
tive shall  lose  the  higher  life,  and  whoever,  mak- 
ing Christ  supreme,  shall  lose  even  life  for  His 
sake  shall  find  it  in  the  highest,  truest  sense. 
The  contrast  throughout  the  passage  is  not  be- 
tween body  and  soul,  but  earthly  life  in  all  forms 
with  true  heavenly  life  here  and  hereafter.  Life, 
worldly,  selfish,  fleshly,  is  opposed  to  life  eternal. 
Christian  and  spiritual.  '  The  fear  of  death  sub- 
jects to  the  bondage  of  death  (Heb.  ii.  15) ;  while 
readiness  to  suffer  a  holy  death  for  Christ's  sake 
opens  up  before  us  true  life.' 


Ver.  26.    What  shall  a  man  be  profited.     In 

view  of  this  saving  and  losing.  —  Forfeit  his  life. 
Same  word  as  in  ver.  25.  The  variation  in  the 
common  version  is  unfortunate.  It  has  the  double 
meaning  '  life  '  and  '  soul.'  But  here  '  life  '  in  the 
higher  sense  is  meant,  not  '  soul '  in  distinction 
from  'body.'  It  is  plainly  implied  that  gaining 
the  world  in  a  selfish  manner  involves  the  loss  of 
true  life,  that  such  a  gain  is  really  only  an  appar- 
ent gain  of  the  world,  while  the  loss  is  real,  ir- 
reparable, irretrievable.  The  usual  inferences, 
based  on  the  sense  '  soul,'  are  true  enough,  but  not 
suggested  here.    (See  further  on  Mark  viii.  37.) 

Ver.  27.  For.  The  reason  this  transaction  is 
so  unprofitable  is  now  given.  —  The  Son  of  man, 
who  now  in  humble  form  asks  to  be  followed  on 
the  path  of  suffering. — Shall  come  in  the  glory  of 
his  Father.  Through  suffering  to  glory.  He 
spoke  first  of  His  own  sorrows,  then  of  His  peo- 
ple's ;  now  He  predicts  glory  and  triumph ; 
their's  also,  because  His.  In  this  second  com- 
ing, afterwards  more  fully  spoken  of  (chaps,  xxiv., 
XXV.),  He  shall  appear  as  Judge  of  all,  in  the 
glory  of  God  the  Father,  and  the  attendants  shall 
be  his  angels.  Both  a  threatening  and  a  prom- 
ise in  view  of  the  judgment  which  it  involves.  — 
TJnto  every  man  according  to  his  doing.  His 
whole  character  and  conduct.  This  depends  upon 
the  effort  either  to  save  the  lower  life  or  gain  the 
higher.  This  'doing'  results  from  faith  or  unbe- 
lief. 

Ver.  28.  Verily  I  say  unto  you.  Solemn  pref- 
ace. —  There  be  some  of  them  that  stand  here. 
The  Twelve  and  the  people  about  (Mark  viii.  34). 

—  Who  shall  in  no  wise  taste  of  death.  Death 
is  represented  imder  the  figure  of  a  bitter  cup. 
Some  of  those  present  should  be  still  alive  when 
the  event  referred  to  in  the  next  clause  should 
take  place,  though  they  should  afterwards  die. 

—  The  Son  of  man  coming  in  his  kingdom.  Not 
the  'coming'  in  ver.  27.  (i.)  That  was  'in  the 
glory  of  His  Father,'  this  '  in  His  kingdom,'  or  a 
coming  of  the  kingdom  of  God  '  with  power ' 
(Mark  ix.  i,  comp.  Luke  ix.  27)  ;  (2.)  So  definite 
a  prediction  of  the  final  coming  is  inconsistent 
with  chap.  xxiv.  36 :  '  But  of  that  day  and  hour 
knoweth  no  one,'  etc.  Nor  is  it  the  transfigura- 
tion, which  was  a  temporary  revelation,  but  the 
establishment  of  the  new  dispensation,  which 
was  the  coming  of  the  kingdom  of  God  with 
power.  The  more  precise  reference  may  be  (i.) 
to  the  coming  of  our  Lord  after  the  resurrection  ; 
but  all  of  them  except  Judas  lived  to  see  that, 
and  it  is  implied  that  some  would  die  ;  (2.)  to  the 
day  of  Pentecost,  but  this  is  open  to  the  same  ob- 
jection ;  (3.)  to  the  destruction  of  Jerusalem,  which 
ended  the  old  dispensation.  Chap.  x.  23  refers  to 
this,  and  chap.  xxv.  supports  the  same  view. 
That  event  was  of  awful  significance.  In  view 
of  the  circumstances,  the  hostility  of  the  Jews 
now  manifest,  the  prediction  that  Jerusalem 
would  be  the  place  of  His  sufferings,  the  an- 
nouncement of  His  Church  as  distinguished  from 
the  old  economy  to  be  abrogated  fully  in  the  ruin 
of  that  city,  it  seems  clear  that  if  one  event  be  re- 
ferred to,  it  is  this,  which  was  in  so  many  respects 
'  a  type  and  earnest  of  the  final  coming  of  Christ' 
(Alford).  (4.)  A  wider  view  refers  it  'to  a  grad- 
ual or  progressive  change,  the  institution  of 
Christ's  kingdom  in  the  hearts  of  men  and  in 
society  at  large  '  (J.  A.  Alexander),  extending  from 
the  day  of  Pentecost  to  the  destruction  of  Jeru- 
salem. 


IX.     21 

X.  lo,  i8. 
/  Chap,     xiv 


Chap.  XVII.  1-13.]     THE   GOSPEL  ACCORDING  TO   MATTHEW.  147 

Chapter  XVII.   1-13. 
The  Transfiguration. 

1  "   A   ND  after  six  days  Jesus  taketh  ^  *  Peter,  James,^  and  John  "^'^"^^^j 

.-tA.  his  brother,  and  bringeth  them  up  into  a  his^h  mountain  ,  i;- 28-36. 

'  <-"  10  b  Chap,  xxvi 

2  apart,^  And*  was  transfigured  before  them:  and  his  face  did     37;  Mark  v. 
shine  as  the   sun,  and  his    raiment  was^  white  as   the   light. 

3  And,  behold,  there  appeared  unto  them  Moses  and  Elias  ^  talking 

4  with  him.     Then''  answered  Peter  J  and  said  unto  Jesus,  Lord,^  ^^^  ^^^^p- '^'• 
it  is  good  for  us  to  be  here  :  if  thou  wilt,  ^  let  us  make  ^  here  '^  S°"1P'- 

*-'  MarK  IX.  5 ; 

three  tabernacles  ;  ^  one  for  thee,  and  one  for  Moses,  and  one     ^""^^  '"■  ^'^^ 

5  for  Elias.^     While  he  yet  spake,^°  behold,  a  bright  cloud  over- 
shadowed them :  and  behold  *  a  voice  out  of  the  cloud,  which  e  2  Pet.  i.  17 
said,  •''This  is  my  beloved  Son,  in  whom  I  am  ^^  well  pleased  ; /seechap.iii. 

17. 

6  hear  ye  him.     And  when  ^  the  disciples  heard  zV,  they  fell  on  ^  2  Pet.  i.  is. 

7  their  face,  and  were  sore  afraid.    And  Jesus  came  and  '•  touched  h  Dan.    viii. 

8  them,  and  said.  Arise,  and  ^  be  not  afraid.     And  when  they  had 
lifted  ^^  up  their  eyes,  they  saw  no  man,^^  save  Jesus  only.  '  ^i 

9  *  And   as    they  came  ^*    down    from    the    mountain,    Jesus  k  mark  ix.  9 
charged  ^^  them,  saying,  '  Tell  the  vision  to  no  man,^^  until  the  i  See'    chap. 

10  Son  of  man  be  risen  again  ^"^  from  the  dead.     And  his  disciples 

asked  him,  saying.  Why  then  say  the  scribes  ™that  Elias  ^  must  '"■  ?e<=  "^"^^ 

11  first  come  .-*    And  Jesus  ^''  answered  and  said  unto  them,^^  Elias ^ 

12  truly  shall   first  come,^^  and  " restore ^^  all  things.     But  I   say  K.Comp. Mai. 
unto  you,  that  Ellas'^  is  come  already,  and  they  knew  him  not,     i-'i6,'i7. 
but  "have   done  unto  21  him  whatsoever  they  hsted.      ^  Like- "  S''''' '''''■  ^' 

13  wise  2^  shall  also  the  Son  of  man  ^^  suffer  of  them.     Then  the  "^  chip! "xvi.' 
disciples  understood^  that  he  spake  unto  them  of  John  the 
Baptist. 

^  insert  with  him  ^  a^fi  James         ^  {'■)  instead  of  {,)              *  And  he 

^  garments  became  ^  Elijah                                "^  And  Peter  answered 

*  I  will  make,  but  ?nany  authorities  read,  let  us  make 

^  Or  booths  1°  was  yet  speaking            ^^  was 

^^  And  lifting  ^^  one                                   ^*  were  coming 

^^  commanded  1®  omit  again        "  he                  ^^  otnit  unto  them 

^9  indeed  cometh  2°  shall  restore,  or  establish  anew                   21  ^\^  .^yj^-jj 

22  Thus  2*  the  Son  of  man  also          ^4  understood  the  disciples 

Contents.      After  our  Lord's   prediction   of  fitted  to   be   the   scene   of   a  secret  revelation. 

His  sufferings  and  hint  of  His  glory  (chap.  xvi.  Mount    Panium  and  a  mountain   near  the    lake, 

21-28),  three  chosen   disciples  receive  a  super-  have  also  been  suggested,  but  with  less  reason, 

natural  testimony  and  pledge  of  that  glory.     But  The     Traitsfiguratiojt,    a    Sabbath    revelation 

the  primary  purpose  probably  was  to  give  to  our  ('  after  six  days  ')  ;  an  earnest  of  the  resurrection, 

Lord,  at  this  crisis,  consolation  from  His  Father,  a   prophecy    of    Sabbath    rest    and    privilege.  — 

who  by  an  attesting  voice  ushered  in  the  suffer-  Three  witnesses,  three  accounts  ;  the  same  human 

ings  as  He   had  done  the  successes.     The  scene  company  in  Gethsemane,  but  a  different  heavenly 

of  the  transfiguration  according  to  tradition  was  visitant.  —  Our  Lord's  inherent  glory  burst  forth, 

Mount  Tabor,  in  Galilee  ;  but  it  was  more  prob-  an  anticipation  and  prophecy  of  His  future  glory. 

ably  Herman,  which  was  near  Cesarea  Philippi,  —  Moses  and  Elijah  :  the  one  had  represented 

an  uninhabited  and  lofty  mountain,  and   better  Christ's  sufferings  in  type,  the  other  in  prophecy  : 


148 


THE   GOSPEL  ACCORDING   TO    MATTHEW.      [Chap.  XVII.  1-13. 


the  Old  and  New  Testaments  agree,  and  centre  a  prelude  of  what  the  ruiers  of  the  Jews  would 

in  the  cross  ;  Christ  is  revealed  as  Lord  of  the  do  to  Christ.     Those  who  reject  the  preacher  of 

invisible  world,  as  well  as  of  the  future  kingdom  repentance  will  soon  crucify  the  preacher  of  sal- 

of   glory. — Peter's  proposal;    an  expression   of  vation 

fear   and    perplexity,    and   yet    of    gratitude   for  ■"^— 


privilege  ;  like  privilege  often  produces  like  de- 
sire to  rest  before  the  time.  —  The  dark  cloud  on 
Mount  Sinai  ;  the  bright  cloud  on  the  Mount  of 
Transfiguration.  —  The  attesting  voice,  now  a 
command  to  hear  Him,  as  He  went  to  death.  — 
Jesus  only ;  the  new  covenant  established  on  its 
own  evidence,  the  Master's  authority  proclaimed 
as  sufficient.  —  When  Christ  should  come  forth 
from  the  grave,  the  truth  about  Hiin  could  come 
out  from  secresy  (ver.  9).  Elijah  had  appeared  ; 
the  true  fulfilment  of  prophecy  was  in  the  com- 
mg  of  John  the  Baptist ;  what  was  done  to  him 


Ver.  I.  After  six  days,  Luke:  'about  an 
eight  days,'  i.  e.,  'about  a  week.' — Peter  and 
James  and  John  his  brother.  His  companions  in 
Gethsemane  (chap.  xxvi.  35  ;  Mark  xiv.  37),  Peter 
the  leader,  James  the  first  to  suffer  martyrdom, 
and  John  the  beloved  disciple  who  lingered 
longest  on  earth.  —  A  high  mountain  apart.  The 
transfiguration  probably  took  place  in  the  night 
I.  Jesus  had  gone  up  into  the  mountain  to  pray 
(Luke  ix.  28),  which  He  usually  did  at  night  (Lukt 
vi.  12  ;  xxi.  37  ;  xxii.  39  ;  Matt.  xiv.  23,  24).  2 
The  Apostles  were  heavy  with  sleep.  3.  Thej 
did  not  descend  till  the  next  day  ( Luke  ix.  37 ) 


Hermon.     Probable  Mount  of  the  Transfiguration. 


4.  The  transfiguration  itself  could  be  seen  to 
better  advantage  at  night  than  in  daylight.  On 
Mount  Hermon  snow  would  be  visible,  adding  a 
natural  splendor  to  the  scene. 

Ver.  2.  And  he  was  transfigured  hefore  them, 
as  witnesses.  Peter  afterwards  mentions  it  (i  Pet. 
i.  16-18)  and  John  alludes  to  it  (John  i.  14).  The 
change  in  His  appearance  took  place  while  He 
was  praying  (Luke  ix.  29). — His  face  did  shine 
as  the  snow,  and  his  garments  became  white  as 
the  light.  Mark  :  '  And  his  garments  became 
glistening,  exceeding  white;  such  as  no  fuller  on 
earth  can  so  whiten  them.'  Luke  :  'The  fashion 
of  his  countenance  was  altered,  and  his  raiment 
became  white  and  dazzling.'  No  explanation  is 
possible  that  denies  the  supernatural  element. 
Our  Lord's  inherent  glory  burst  forth  ;  added  to 
this  there  was  an  external  heavenly  illumination 
affecting  His  garments  and  surrounding  Moses 
and  Elijah,  reaching  its  highest  manifestation  in 
the  luminous  cloud  spoken  of  in  ver.  5. 


Ver.  3.  And  behold.  The  second  stage  of  the 
miraculous  occurrence.  —  There  appeared  unto 
them.  These  persons  were  really  present.  It  was 
not  a  vision,  as  is  plain  from  the  account  of 
Luke.  —  Moses  and  Elijah.  The  two  chief  rep- 
resentatives of  the  Old  Testament  (the  law  and 
the  prophets).  Both  were  forerunners  of  the  Mes- 
siah, and  had  also  fasted  forty  days.  They  came 
from  the  invisible  world,  appearing  'in  glory' 
(Luke  ix.  31),  in  a  glorified  form.  They  were  rec- 
ognized by  the  disciples,  probably  by  intuition. 
—  Talking  with  him.  '  Of  his  decease  which  he 
was  about  to  accomplish  at  Jerusalem'  (Luke). 
Even  on  the  mount  of  transfiguration  the  cross 
is  in  the  foreground,  and  these  Old  Testament 
saints  were  probably  then  instructed  in  regard 
to  it.  The  appearance  of  these  two  persons  has 
been  connected  by  some  with  the  manner  of  their 
departure  from  earth.  But  this  point  cannot  be 
pressed.  Mark's  account  seems  to  give  a  certain 
prominence  to  Elijah  ('  Elijah  with  Moses'). 


:hap.  XVII.  I-2I.]       THE    GOSPEL   ACCORDING   TO    MATTHEW. 


149 


Ver.  4.  Lord,  it  is  good  for  us  to  be  here,  etc. 
Luke,  '  not  knowing  what  he  saith,'  to  which 
Mark  adds  :  '  for  they  became  sore  afraid.'  He 
wished  to  remain  there,  and  perhaps  to  detain 
Moses  and  Elijah,  since  they  were  about  to  de- 
part (Luke  ix.  33).  The  glory  was  so  dazzling, 
the  privilege  seemed  so  great,  the  companionship 
so  choice,  that  he  would  cling  to  the  enjoyment, 
and  let  the  toils  and  duties  of  the  future  go.  — 
I  will  make.  The  other  accounts  (and  the  com- 
mon reading  here)  have  :  '  let  us  make.'  '  I '  in- 
dicates ardent,  self-confident  feeling.  — Three  tab- 
ernacles, or  •  booths.'  Peter  speaks  of  a  '  tab- 
ernacle '  (2  Pet.  i.  13,  14)  just  before  referring  to 
this  event.  —  One  for  thee,  etc.  Lange  :  '  That 
form  of  anti-christian  error  which  appeals  to  the 
authority  of  Peter  has  given  rise  to  the  erec- 
tion of  three  tabernacles  (Moses:  the  Greek 
Church  ;  Elijah  :  the  Roman  Church  ;  Christ :  the 
Evangelical  Church).'  This  analogy  is  not  to 
be  pressed.  Peter,  in  his  inconsiderateness,  may 
have  thought  of  inaugurating  a  new  communion, 
with  Christ  for  its  centre,  Moses  its  lawgiver,  and 
Elijah  its  zealot,  thus  amalgamating  externally 
the  Old  and  New  Testaments. 

•  Ver.  5.  Behold,  a  bright  cloud.  '  A  sign  from 
heaven  '  granted  to  the  Apostles,  though  refused 
to  the  Jewish  leaders.  A  luminous  cloud,  not 
dark  like  that  on  Sinai.  It  was  analogous  to  the 
pillar  of  cloud  by  day  and  fire  by  night  in  the 
wilderness  and  to  the  Shekinah  of  the  Old  Tes- 
tament ;  a  symbol  of  the  glory  resting  on  the 
New  Testament  Church,  separating  between  the 
holy  and  the  unholy,  and  a  type  of  the  splendor 
of  the  New  Jerusalem.  Comp.  '  in  the  clouds  :  ' 
chap.  xxiv.  30;  Mark  xiii.  26;  Luke  xxi.  27. — 
Overshadowed  them,  /.  e.,  our  Lord,  Moses,  and 
Elijah,  since  the  voice  came  from  '  out  of  the 
cloud.'  A  bright  cloud  could  render  them  in- 
visible as  readily  as  a  dark  one.  —  And  behold  a 
voice,  etc.  The  culmination.  The  '  visible  pres- 
ence '  of  God  was  followed  by  an  '  audible  pres- 
ence,' giving  a  solemn  attestation  to-the  Messiah 
and  Son  of  God,  at  a  time  when  His  rejection 
by  the  chosen  people  had  begun  and  His  death 
been  foretold  to  His  disciples. — Hear  ye  him. 
Obey  Him,  as  well  as  listen  to  Him.  Hear  Him, 
more  than  law  or  prophecy  (Moses  and  Elijah). 
Their  remaining  carnal  Messianic  hopes-  were 
thus  opposed. 

Ver.  6.  And  when  the  disciples  heard  it,  etc. 
Vers.  6,  7,  peculiar  to  Matthew.  The  fear  began 
when  the  cloud  overshadowed  the  Lord  and  the 
two  Old  Testament  saints  (comp.  Luke  ix.  34), 
but  culminated  at  this  visible  and  audible  mani- 
Eestation  of  the  Father's  presence. 


Ver.  7.  Came  and  touched  them.  Comp.  sim- 
ilar occurrences,  Isa.  vi.  5-7  ;  Dan.  x.  9,  10 ;  Rev. 
i.  17. 

Ver.  8.  Save  Jesus  only.  Without  Moses  and 
Elijah.  The  hour  of  glory  was  over,  and  the  Lord 
now  in  His  usual  lowliness,  resumed  His  inter- 
course with  them,  and  returned  to  the  labors  of 
His  ministry,  which  were  awaiting  Him  at  the 
foot  of  the  mount.  The  sufficiency  of  His  author- 
ity is  implied,  in  view  of  the  command  of  ver.  5. 

Ver.  9.  As  they  were  coming  down.  This 
would  require  some  time. — Commanded  them. 
A  special  prohibition.  —  Tell  the  vision  to  no  one. 
'  Vision  '  does  not  imply  that  the  occurrence  was 
a  kind  of  dream,  or  like  the  visions  seen  by  the 
prophets.  The  narrative  itself  forbids  this  ;  the 
other  accounts  use  the  phrase  :  '  What  things 
they  had  seen.'  —  Until  the  Son  of  man  be  risen 
from  the  dead.  It  was  too  soon  to  tell  of  it ; 
even  the  three  understood  very  little  (Mark  ix. 
10).  This  injunction  would  also  serve  to  im- 
press the  occurrence  on  their  minds  ;  discussion 
of  it  during  the  intervening  period  of  persecu- 
tion would  occasion  doubts  or  carnal  expecta- 
tions. Besides  it  involved  new  light  concerning 
the  state  of  the  dead,  which  could  not  be  received 
until  the  resurrection  of  Christ.  The  necessity 
for  concealment  then  ceased. 

Ver.  10.  Why  then  ■?  The  connection  with  what 
precedes  is,  according  to  Alford :  '  If  this  was 
not  the  coming  of  Elijah,  loas  he  yet  to  come?  If 
it  was,  how  was  it  so  secret  and  so  short  ?  ' 

Ver.  II.  Elijah  indeed  cometh.  Our  Lord  con- 
firms the  view,  that  Elijah  should  come  (Mai. 
iv.  5).  —  Shall  restore  or  'establish  anew,'  all 
things.  Comp.  Mai.  iv.  6.  The  actual  work  of 
restoration  was  however  the  work  of  the  Mes- 
siah, for  which  Elijah  should  prepare  the  way 
(comp.  Luke  iii.  4  ;  Acts  iii.  21). 

Ver.  12.  Elijah  is  come  already.  Comp.  chap, 
xi.  14.  The  prophecy  of  Malachi  had  been  ful- 
filled in  John  the  Baptist,  so  far  as  the  first  com- 
ing of  the  Messiah  was  concerned.  —  They  knew 
biTTi  not.  They  recognized,  neither  John  the  fore- 
runner of  the  Messiah,  nor  the  Messiah  himself. 
Like  persecution  followed  like  unbelief. 

Ver.  13.  He  spake  unto  them  of  John  the 
Baptist.  •-:-  Our  Lord  referred  to  John,  but  this 
does  not  exhaust  the  meaning  of  the  prophecy  in 
Malachi.  The  passages  bearing  on  the  subject 
indicate  strongly  another  appearance  of  Elijah 
(whether  the  same  person  or  not  is  of  course  un- 
known to  us)  before  the  second  coming  of  Christ, 
to  do  a  similar  preparatory  work.  In  every  great 
spiritual  movement  there  must  be  one  who  pre- 
cedes '  in  the  spirit  and  power  of  Elijah.' 


Chapter  XVII.    14-21. 
The  possessed  Ltinatic  {epileptic^  Boy. 

14  rt   A   ND  when  they  were  come  to  the  multitude,  there  came  "■  ^^^'^{^^^^ 

■LX-  to  him  a  certain'^  man,  kneehng  down  ^  to  him,  and  say-    ^''•37-42- 

15  ing,  Lord,  have  mercy  on  my  son  ;  for  *he  is  lunatic,^  and  sore  ^  chap.iv.24. 

1  07nit  certain  2  ofnit  down  '  or  epileptic 


150  THE   GOSPEL  ACCORDING   TO   MATTHEW.    [Chap.  XVII.  14-21 

vexed  :  *  for  ofttimes  he  falleth  into  the  fire,  and  oft  into  the 

16  water.     And  I  brought  him  to  thy  disciples,  and  they  could 

17  not  cure  him.     Then^  Jesus  answered  and  said,  O  faithless*^ 

and  '  perverse  generation,  how  long  shall  I  be  with  you  ?  how  ^  Phii.  h.  15- 

18  long  shall  I  ** suffer^  you.?  bring  him  hither  to  me.     And  Jesus  </Acts  xviu 
rebuked  the  devil ;  ^  and  he  departed  out   01  ^  him  :  and  the    xi.  1 

IQ  child  ^0  was  cured  from  that  very  ^Miour.     Then  came  the  dis- 

-^  -'  1   •        lo  ^  Comp.  Mark 

ciples  to  Jesus  *  apart,  and  said,  Why  could  not  we  cast  him  ^^  /-r'^^' 


21 


'.U 


y  Comp.  John 


20  out  ?  And  Jesus  said^'^  unto  them, -^Because  of  your  unbelief.  ^^^  ^. 
for  ^  verily  I  say  unto  you,  ''  If  ye  have  faith  as  '  a  grain  of  mus-  ^^i^rrxi.23. 
tard  seed,  ye  shall  say  unto  ^' this  mountain.  Remove  hence  to  ^' chap" ''"xiii." 
yonder  place  ;  and  it  shall  remove :  and  nothing  shall  be  irapos-  ^  ^'^^  ^. 
sible  unto  you.  Howbeit  this  kind  goeth  not  out  but  by  prayer  .S'.'^""^' 
and  fasting.^^ 

*  suffereth  grievously  ^  And  ®  unbelieving 

■^  bear  with  ^  him  ^  the  demon  went  out  from 

10  boy  ^^  omzi  very  ^^  it  ^^  he  saith 

1*  little  faith  ^^  t/ie  best  aiithor-ities  omitvtx.  21. 


Contents.  All  three  Evangelists  place  this 
miracle  immediately  after  the  transfiguration 
(Luke  :  'the  next  day ').  This  '  may  be  regarded 
as  one  of  the  evidences  of  the  genuineness  and 
authenticity  of  the  narrative,  and  against  the 
mythical  hypothesis.'  Meyer.  Lesson  :  On  earth 
we  may  not  rest  on  the  mount  of  spiritual  delight, 
but  must  go  down  into  the  valley  of  duty  ( Ra- 
phael has  grouped  the  two  events  in  his  master- 
piece). The  subject  of  this  miracle  had  all  the 
symptoms  of  epilepsy  and  was  also  possessed. 
The  inability  of  the  disciples  to  cure  him,  the 
questionings  of  the  scribes  (mentioned  by  Mark) 
and  the  faith  of  the  father,  all  give  additional  in- 
terest to  the  occurrence.  Thus  the  training  of  the 
Twelve,  now  the  all-important  matter,  was  car- 
ried on.  The  nine  disciples  in  the  valley  had 
ventured  without  sufficient  faith  into  a  conflict 
with  Satan  and  the  scribes.  The  Master  came  to 
their  aid,  to  enforce  the  needed  lesson.  The 
people,  on  whom  the  failure  of  the  disciples  had 
produced  an  effect,  now  wondered  again  (Luke 
ix.  43),  but  the  current  of .  hostility  was  not 
checked.  —  Mark  is  fuller  and  independent  in  his 
account. 

Ver.  14.  Kneeling  to  Mm.  An  act  of  hom- 
age, not  necessarily  of  worship.  The  scribes 
were  questioning  with  the  disciples  ;  the  multi- 
tude were  amazed  and  ran  to  Him  (Mark  ix.  14- 
17).  The  failure  of  the  disciples  (ver.  16)  had 
probably  occasioned  a  denial  of  Christ's  author- 
ity on  the  part  of  the  scribes.  Hence  the  agita- 
tion of  the  crowd. 

Ver.  15.  For  he  is  lunatic,  or  '  epileptic'  The 
former  phrase  is  more  correct  etymologically,  the 
latter  best  defines  the  disease  in  this  case,  since 
all  the  symptoms  are  those  of  epilepsy.  In  chap, 
iv.  24,  '  lunatics '  are  distinguished  from  those 
'  possessed.'  Many  of  those  possessed  had  symp- 
toms altogether  different.  The  peculiar  difficulty 
in  this  case  was  the  combination  of  this  posses- 
sion and  epilepsy.  The  lad  was  an  only  son 
(Luke  ix.  38). 


Ver.  16.     Thy   disciples.     Including   the   nine 
Apostles. 
Ver.  17.  0  vmbelieving  and  perverse  generation. 

The  failure  to  cure,  the  catechizing  of  the  scribes, 
and  the  effect  produced  on  the  people,  proved 
that  all  present  were  unbelieving  and  liable  to  be 
led  astray.  But  the  term  '  generation  '  requires 
a  still  wider  reference  to  fhe  race  and  generation, 
whom  this  company  represented. — How  long 
shall  I  be  with  you  T  An  expression  of  displeas- 
ure. He  would  not  long  remain  on  earth  and  bear 
with  their  unbelief  and  perversity.  Less  prob- 
ably, it  means  that  the  disciples  soon  could  not 
have  Him  to  come  thus  personally  to  supply 
their  lack  of  faith  and  power.  —  To  me,  empha- 
sizing His  power,  despite  the  failure  of  the  dis- 
ciples. Mark  (ix.  20-25)  narrates  a  fearful  par- 
o.xysm  in  the  lad  when  brought  to  Jesus ;  a 
description  of  his  case  from  the  father  with  a 
new  entreaty  ;  the  challenge  given  by  our  Lord 
to  his  faith,  and  his  humble,  tearful  answer  ;  the 
movement  of  the  crowd  excited  by  the  previous 
failure  and  controversy  ;  the  language  addressed 
to  the  evil  spirit. 

Ver.  18.  And  the  demon  went  out  from  him. 
Mark  describes  the  process.  The  lad  lay  as  is 
usual  after  a  very  severe  epileptic  fit.  But  an 
entire  cure  followed.  The  multitude  marvelled 
(Luke  ix.  43),  but  probably  did  not  believe. 

Ver.  19.  To  Jesus  apart.  In  a  '  house  '  (Mark 
k.  28). 

Ver.  20.  Because  of  your  little  faith.  A  gen- 
eral answer,  the  specific  one  is  recorded  by  Mark 
(and  in  ver.  21,  which  is  to  be  omitted).  The 
attempt  showed  some  faith,  the  failure  '  little 
faith.'  The  revelation  of  our  Lord's  death  may 
have  caused  despondency  and  doubt.  —  As  a 
grain  of  mustard  seed.  Small,  yet  living  (chap, 
xiii.  33),  and  capable  of  rapid  increase,  while 
their  faith  had  decreased. — Ye  shall  say  unto 
this  mountain.  Probably  pointing  to  one  in  sight. 
Comp.  chap.  xxi.  21.  This  promise  of  power  to 
remove  the  most  formidable  obstacles,  is  misun- 


Chap.  XVII.  22-27.]      THE   GOSPEL  ACCORDING   TO   MATTHEW. 


151 


derstood,  only  when  power  over  material  things     of  the  later  ones  (cursives),  some  very  ancient 


is  deemed  greater  than  spiritual  power.  —  Notb 
ing  shall  be  impossible  unto  you.  The  statement 
is  limited  by  the  preceding  part  of  the  verse. 
Comp.  chap.  xxi.  22. 

Ver.  21.     The  two  oldest  manuscripts,  the  best 


versions,  omit  this  verse,  and  there  are  other 
reasons  for  doubting  its  genuineness.  If  retained  : 
'  Howbeit '  should  be  changed  to  '  but.'  See 
notes  on  Mark  ix.  29,  where  the  passage  is  to  be 
retained. 


22 


23 


Chapter  XVII,  22-27. 
T/ie  Second  Prediction  of  our  Lord's  Sufferings ;    the  Temple  Tribute. 
ND  while  they  abode  ^  in  Galilee,  Jesus  said  unto  them.  "■  '^^'"i 


"A 


30-32;  Luke 


^  The  Son  of  man  shall  be  betrayed  2  into  the  hands  of  j'cht^"''^ 
men:  *And   they  shall  kill  him,  and   the  third  day  he  shall  be    ^'■ 
raised  again.^ 
And  ''when 


XXX. 

xxxviii. 


xvm. 
xxi.  28. 


And  they  were  exceeding  sorry. 

24  And ''when  they  were  come^  to   Capernaum,  they  that  re- <:  Mark ix. 33 
ceived  ^  tribute  money  ^  came  to  Peter,  and  said.  Doth  not  your  d  Exod 

25  master  pay  tribute  }^     He  saith.  Yes.    And  when  he  was  come* 
into  the  house,  Jesus  prevented  ^  him,  saying,  « What  thinkest  e  chaps. 
thou,  Simon  }  of  whom  do  the  kings  of  the  earth  take  custom  "^ 

26  or^  tribute.?  of^  their  own  children,^  or  of  ^  strangers  .?     Peter  ychap.xxii. 
saith  unto  him,io  Of  ^  strangers."     Jesus  saith  ^^  unto  him,  Then    '^'  '^' 

27  are  the  children  ^^  free.     Notwithstanding,^*  lest  we  should  ^  of-  s  chaps.  v. 
fend  them,i5  go  thou  to  the  sea,  and  cast  a  hook,  and  take  up    6,8,\°;'Mark 
the  fish  that  first  cometh  up  ;  and  when  thou  hast  opened  his    47.;  Luke  ' 

xvii.  2 ;  John 

mouth,  thou  shalt  find  a  piece  of  money  :^^  that  take,  and  gfive    '^i- '^j  ;  ■  Cor. 

•'  '  O  vill.  13. 

unto  them  for  me  and  thee. 


up 


^  were  abiding  ^  delivered  up 

^  the  half-shekel  ^  spake  first  unto 

"^  the  kings  of  the  earth,  from  whom  do  they  receive  toll 
^  their  sojis         1°  And  when  he  said         "  (, )  instead oi  (  .  ) 
^3  surely  then  the  sons  are  1*  But 

^^  cause  them  to  stumble  is  shekel 


*  from 
^2  said 


Contents.  The  definite  details  as  to  time 
and  place  show  that  our  Lord  repeated  His  pre- 
diction of  His  sufferings  (chap.  xvi.  21-23).  Our 
Lord  now  left  the  foot  of  the  mount  and  passed 
through  Galilee  (Mark  ix.  30)  ;  the  prediction 
was  made  while  the  people  were  still  wondering 
(Luke  ix.  43).  We  infer  that  they  passed  di- 
rectly from  Mount  Hermon  into  Galilee  ;  on  the 
way  our  Lord  made  this  declaration ;  reaching 
Capernaum,  the  question  about  tribute  was  put. 
Both  incidents  belong  together  in  the  education 
of  the  Apostles  for  the  events  which  were  so 
soon  to  come.  This  was  the  last  visit  to  Galilee, 
the  last  miracle  there.  It  is  unlikely  that  a  visit 
to  Jerusalem  (at  the  Feast  of  Tabernacles,  John 
vii.  2-14)  intervened. 

Ver.  22.  .  They  were  abiding  in  Galilee.  The 
first  prophecy  did  not  take  place  in  Galilee  (chap, 
xvi.  13,  21). — Delivered  up,  etc.  The  Son  of 
God  would  be  left  to  the  power  of  men  ;  a  new 
feature  in  the  prediction. 

Ver.  23.  They  were  exceeding  sorry.  No  re- 
monstrance now,  but  sorrow,  partly  from  natural 
affection,  partly  from  the  dashing  of  their  false 


hopes.  The  strife  as  to  who  should  be  greatest, 
which  followed  (chap,  xviii.  i),  shows  that  their 
views  were  still  incorrect ;  Mark  and  Luke  speak 
of  their  failure  to  understand.  Men  are  still  slow 
to  learn  the  meaning  of  the  death  and  resurrec- 
tion of  our  Lord. 

Ver.  24.  Capernaum.  His  usual  residence, 
hence  the  place  where  the  temple  tax  would  be 
collected  from  Him. — They  that  received  the 
half -shekel,  which  every  male  Jew  above  twenty 
years  of  age  paid  (in  addition  to  the  tithes)  for 
the  support  of  the  temple.  Not  a  Roman  tax, 
although  changed  into  this  after  the  destruction 
of  Jerusalem.  The  receivers  wer^  not  publicans, 
but  those  acting  for  the  Jewish  authorities.  The 
value  of  a  shekel  is  variously  estimated  from  50 
to  70  cents  (2J-.  3(/.  to  3^. ).  —  Doth  not  your  mas- 
ter ?  They  expected  an  affirmative  answer.  The 
temple  tax  was  obligatory ;  see  Exod.  xxx.  13  ff. 
(comp.  2  Chron.  xxiv.  5,  6).  Josephus  implies  the 
same  obligation. 

Ver.  25.  Jesus  spake  first  to  him,  anticipated 
his  statement  by  superhuman  knowledge  of  what 
had  occurred.  —  Toll  or  tribute.    Duties  or  taxes. 


152  THE   GOSPEL  ACCORDING   TO   MATTHEW.     [Chap.  XVUI.  1-14. 

—  From  their  sons,  or  from  strangers,  /.  e.,  those  exact  amount  needed).     To  explain  this  as  mean- 
not  of  their  household.  ing  the  value  of  the  fish  is  frivolous  ;  no  single 

Ver.  26.     Surely  then  the  sons  are  free.     Peter  fish  thus  caught  had  such  a  value.    The  piece  of 

had  lately  confessed  that  Jesus  was  '  the  Son  of  money  was  in  the  mouth  of  the  fish.     Our  Lord 

the  living  God ; '  and  yet  now  so  readily  admits  here  exhibits  miraculous  power,  in  drawing  by  the 

the  obligation  to  pay  the  temple-tax.     The  real  force  of  His  will  this  fish  to  that  place  at  that 

Temple  need  not  pay  tribute  to  that  which  fore-  time,  as  well  as  foreknowledge  of  the  event.  The 

shadowed  it.     The  saying  does  not  refer  to  taxes  two  coincide  in  Divine  operations.     This  miracle 

to  the  State  (see  chap.  xxii.  19),  nor  imply  that  was  not  a  freak  of  power,  but  had  a  definite  and 

the    clergy  should    be    exempt    from    taxation,  proper  motive  ;  the  money  was  provided  in  a  way 

Christians  are  free,  not  from  the  duties  of  citi-  that  asserted  Christ's  dignity  to  Peter,  and  yet 

zens,  but   from  the  yoke  of  legality  the   priest-  gave  no  offense.    The  fisherman  must  resume  his 

hood  would  put  upon  them.  old  occupation  to  discharge  the  debt  he  had  so 

Ver.  27.     But   lest  we  should  cause   them  to  readily  acknowledged.     Our  Lord's  position,  not 

stumble.     Some  'little  ones'  might  thus  be  made  his  poverty,  called  for  this  provision. — For  me 

to  stumble  (see  chap,  xviii.  6  ff.) ;  the  time  was  and  thee.     Not  'for  us.'     A  distinction  kept  up 

not  ripe  for   asserting   this  freedom;  our  Lord  throughout  the  Gospels  (comp.  John  xx.  17).  Our 

was   still  '  under  the   law '  for   us.  —  Thou  shalt  Lord's  humility  and  glory  both  appear  here. 
find  a  shekel  (a  ' stater'  =  to  four  drachmas,  the 


Chapter  XVIII.   1-14. 
Discourse  respecting  the  Greater  in  the  Kingdom  of  Heaveft. 

1  "    A  T  the  same  time^  came  the  disciples  unto  Jesus,  saying,  '"J^'^^lu^I^ 

2  -lX.  Who  ^  is  the  greatest  ^  in  the  kingdom  of  heaven  }     And    |,hap^"xvii' 
Jesus'*  called    a   little    child  unto  him,^   and    set    him    in    the    ^■*- 

3  midst  of  them,  And  said,  Verily  I  say  unto  you.  Except  ye  be 
converted,^  and  *  become  as  little  children,  ve  shall  not  ^  enter  ^  chap.  xix. 

'J  14;  Markx. 

4  into  the  kingdom  of  heaven.     Whosoever  therefore  shall  hum-     's.;..  Luke. 

'  "  xviii.    17 ; 

ble  himself  as  this  little  child,  the  same  is  greatest  ^  in  the  king-    co-^p-  '?« 

5  dom  of  heaven.     And  whoso  shall  receive  one  such  little  child 

6  in  my  name  receiveth  me.     But  ''whoso  shall  <^  offend  one  of  ^Markix.42; 

■'  Luke  xvii.  2. 

these  little  ones  which  believe  in  me,^*  it  were  better  ^  for  him  ^seechap. 

xvu.  27. 

that  a  millstone  were  ^^  hanged  about  his  neck,  and  that  he  were  "  ^^l  "^^^p 

7  drowned  ^^  in  the  depth  of  the   sea.     Woe  unto  the  world  be- 
cause of  offences  !^^/for  it  must  needs  be  that  offences  ^^  come  ;  /Lukexvii.  i. 

»but   woe   to    that   man    by  ^^  whom    the    offence  ^^   cometh  '  ^  c'^^p- '"^'• 

■     24. 

8  ''  Wherefore  ^^  if  thy  hand  or  thy  foot  ''offend  thee.^^  cut  them  i"  ''  chap.v.30; 

•'  •  ''  '  Mark  ix  43, 

off,  and  cast  //^^;// 1'' from  thee:  it  is  better  ^^  for  thee  to  enter     ''*• 
into  life  halt  or'  maimed, ^^  rather  than  having  two  hands  or  two  i  see  chap. 

9  feet  to  be  cast  into  everlasting  20  fire.  *  And  if  thine  eye  ■^  chap.y.  29; 
^  offend  thee,i°  pluck  it  out,  and  cast  it  from  thee  :  it  is  better  ^^  ""  """  '*^' 
for  thee  to  enter  into  life  with  one  eye,  rather  than  having  two 

10  eyes  to  be  cast  into  '  hell  fire.^^  Take  heed  22  that  ye  despise  ^  ^" '^''^p- ■" 
not  one  of  '"these  little  ones;  for  I  say  unto  you.  That  in  '%^j?^^- ''•'♦? ' 
heaven  "  their  angels  ^3  do  always  behold  the  face  of  my  Father     xHr""'  ^^''''" 

n  Actsxii.  15; 

^  the  greater  comp.  Ps. 

6  j-yj-jj  xxxiv.  7. 

.  to  offend  {or  stumble) 
^^  he  be  sunk 
"  CT  stumbling-block 

"  it 
^°  the  eternal 

"^  their  angels  in  heaven 


1 

In  that  hour 

2 

then 

4 

he 

5 

to  him 

a  little  child 

7 

in  no  wise 

8 

cause  one  of  these  .  . 

9 

is  profitable 

10 

a  great 

millstone  be 

12 

or  stumbling-blocks 

^3  throueh 

15 

And 

16 

caugeth  thee  to  offend 

18 

good 

19 

maimed 

I  or  halt 

21 

the  hell  of  fire 

22  See 

Chap.  XVIII.  I-I4.]      THE   GOSPEL  ACCORDING   TO   MATTHEW.  153 

1 1  which  '^'^  is  in  heaven.     For  the  Son  of  man  is  come  to  save 

12  that  which  was  lost.^^     "How  think  ye  .''  ^  if  a  man  have  a  hun-  "  l^fi^^s'^- 
dred  sheep,  and  one  of  them  be  gone  astray,  doth  he  not  leave  ^  xv.'"??^"'"^ 
the  ninety  and  nine,  and  goeth  into  '^'^  the  mountains,  and   seek- 

13  eth  2''  that  which  is  gone  ^^  astray .''  And  if  so  be  that  he  find 
it,  verily  I  say  unto  you,  he  rejoiceth  more  of  that  sheep^  than 

14  of  •^'^  the  ninety  and  nine  which  went  not^^  astray.  Even  so  it 
is  not  the  will  of  your  Father  which  ^*  is  in  heaven,  that  one 
of  "*  these  little  ones  should  perish. 

^  who  ^^  tJie  best  authorities  omit  ver.  11  ^6  g^  unto 

"^  seek  -^  goeth  29  gyg^  it  more  ^^  over 

8*  have  not  gone 


Contents.  The  whole  chapter  forms  one  dis- 
course, dehvered  upon  one  occasion,  after  the 
return  to  Capernaum,  probably  immediately  suc- 
ceeding the  miracle  just  mentioned.  Two  dis- 
tinct topics  are  spoken  of:  i\\^  first,  the  nature  of 
true  greatness  (ver.  1-14),  called  forth  by  the 
question  of  the  disciples  (vers.  l)  ;  the  secoftd, 
Christian  discipline  and  forgiveness.  The  latter 
poiats  to  the  founding  of  the  Christian  Church, 
distinct  from  the  Jewish  theocracy.  The  ques- 
tion of  the  disciples  may  have  recognized  this 
purpose  of  the  Master  (so  plainly  indicated  in 
chaps,  xvi.,  xvii.)  and  not  have  been  entirely  ow- 
ing to  carnal  views  of  the  kingdom  of  heaven. 
But  at  all  events  they  needed  to  learn  what  was 
necessary  to  enter  that  kingdom,  before  they 
could  understand  who  would  be  the  greatest  in 
it.  The  disciples  had  not  understood  our  Lord's 
previous  saying  (chap.  xvi.  18)  as  conferring  any 
primacy  upon  Peter. 

Ver.  I.  In  that  hour.  As  Peter  returned  from 
paying  the  temple  tax.  According  to  Mark  (ix. 
33),  our  Lord  first  asked  them  about  their  dis- 
pute on  this  subject  '  in  the  way,'  probably  to 
Capernaum.  Hence  the  declaration  :  '  surely 
then  the  sons  are  free  '  (chap.  xvii.  26),  could  not 
have  occasioned  this  discourse.  Nor  did  they 
answer  His  question  (Mark  ix.  34) ;  His  knowl- 
edge of  their  thoughts  (Luke  ix.  47)  probably 
shamed  them.  An  indication  of  the  moral 
power  of  His  Person. — Who  then,  etc.  'Then' 
hints  at  a  previous  discussion.  —  The  greater. 
Priority,  not  primacy.  This  gives  room  for  a 
more  general  discussion. 

Ver.  2.  A  little  child,  probably  a  little  boy. 
An  untrustworthy  tradition  says  it  was  the  mar- 
tyr Ignatius.  —  Set  Mm  in  the  midst  of  them. 
He  took  the  child  in  His  arms  (Mark).  The 
whole  transaction  would  of  itself  show  the  child's 
'  submission  and  trustfulness.' 

Ver.  3.  Except  ye  turn.  As  the  context  shows, 
return  from  this  path  of  ambition  to  childlike  Im- 
mility  ;  not  implying  that  they  had  never  been 
converted.  ■  Conversion  should  follow  every  fall. 
The  wider  application  is  to  the  absolute  neces- 
sity of  conversion  (turning  ourselves  to  God)  in 
entering  the  kingdom  of  heaven.  The  necessity 
of  regeneration,  of  which  true  conversion  is  a 
manifestation,  is  declared  in  John  (iii.  37).  —  And 
become  as  little  children.  In  what  respect  is 
shown  in  ver.  4.  —  Ye  shall  in  no  wise  enter.  '  In- 
stead of  discussing  who  shall  be  greater,  you  need 
to  inquire  whether  you  have  entered  it.'     This  is 


not  denied,  but  the  ambitious  question,  opposed 
to  the  humility  which  is  essential,  should  raise  a 
doubt. 

Ver.  4.  Humble  himself  as  this  little  child. 
Not  humble  himself  as  this  little  child  has  done, 
but  become  humble  as  this  little  child  is  in  this 
company.  The  absolute  innocence  of  children  is 
not  implied,  but  simply  this  :  '  The  real  greatness 
of  the  child  consists  in  its  perfect  contentment 
with  its  littleness  and  dependence.'  This  is  nec- 
essary for  entrance  to  the  kingdom  ;  our  great- 
ness there  is  measured  by  our  humility.  The  an- 
swer virtually  forbids  the  putting  of  such  a  ques- 
tion, and  is  then  expanded  into  a  discourse  about 
'  the  dignity  of  Christ's  little  ones.' 

Ver.  5.  And  whoso  shall  receive  one  such  child. 
The  consequence  and  evidence  of  humility ;  still 
more  prominent  in  the  other  accounts.  The 
primary  reference  is  to  children  in  years,  but  the 
context  (comp.  vers.  6,  9)  extends  it  to  children 
in  spirit.  The  general  application  is  to  those 
apparently  small,  those  needing  and  receiving  in- 
struction, forbidding  pride  and  a  hierarchical 
spirit  on  the  part  of  Christ's  disciples.  '  Shall 
receive,'  /.  e.,  into  spiritual  fellowship.  This  im- 
plies that  little  children  can  be  Christians  and 
members  of  Christ's  Church.  — In  my  name,  z.  e., 
on  the  ground  of  my  name  ;  referring  either  to 
those  who  receive,  or  to  those  who  were  received, 
probably  to  both.  —  Receiveth  me,  since  the  '  lit- 
tle one  '  represents  Christ.  Mark  and  Luke  in- 
sert here  a  remark  of  John's,  about  one  who  cast 
out  devils  in  Christ's  name,  without  following 
with  them.  The  hierarchical  spirit  manifested  in 
forbidding  him  was  rebuked  in  part  by  what  fol- 
lows. 

Ver.  6.  Cause  to  offend,  or  'stumble.'  By 
pride,  to  cause  others  to  fall  into  unbelief  (the 
opposite  of  'receiving');  not  a  mere  wounding 
of  over  sensitive  feelings,  or  offending  a  morbid 
and  incorrect  sense  of  right.  Such  an  applica- 
tion would  destroy  all  right  as  well  as  all  hope. 
A  warning  in  regard  to  our  treatment  of  humble 
Christians,  especially  of  Christian  children. — 
One  of  these  little  ones  which  believe  in  me.  The 
weak,  unpretending,  outwardly  insignificant,  the 
children,  the  poor,  the  ignorant,  and  the  weak- 
minded  are  all  included.  Only  he  who  feeds  the 
lambs  can  feed  the  sheep  (John  xx.  15).  — It  is 
profitable  for  him  that  (to  this  end).  This  would  be 
the  purpose  subserved  by  such  conduct.  —  A  great 
millstone.  The  large  stone  used  in  a  mill  driven 
by  asses.  —  He  be  sunk  in  the  depth  of  the  sea. 


154 


THE   GOSPEL  ACCORDING   TO   MATTHEW.     [Chap.    XVIII.  1-35 


Capital  punishment  by  drowning  was  common 
among  the  Greeks  and  Romans,  probably  not 
among  the  Jews.  —  The  profit  of  dominating  over 
the  conscience,  is  a  burden  about  the  neck  of  the 
offender  which  involves  his  destruction.  A  warn- 
ing both  to  individual  and  ecclesiastical  bodies. 
The  principle  proved  true  in  the  case  of  the  Jew- 
ish hierarchv. 

Ver.  7.  IVoe  unto  the  world,  etc.  False  dis- 
ciples, causing  Christ's  humble  followers  to  stum- 
ble, laying  burdens  on  the  conscience,  cause  sin, 
bring  woe  on  the  world.  —  For  it  must  needs  be, 
in  view  of  the  existence  of  sin. — But  woe  to 
that  man.  If  the  world  receives  woe  from  the 
offences,  much  more  he  who  causes  them.  There 
is  an  inevitable  connection  between  guilt  and 
judgment.  A  reference  to  Judas  is  possible,  but 
the  general  application  is  obvious  :  whatever  the 
necessity  of  offences  from  the  actual  state  of 
things  in  the  world,  and  from  the  permissive  plan 
of  God,  those  who  lay  stumbling-blocks  in  the 
way  of  Christ's  little  ones  are  responsible  and 
shall  be  punished. 

Ver.  8.  And.  The  connection  is  :  In  view  of 
this  woe,  remove  all  causes  of  offence  in  thyself! 
Comp.  chap.  v.  29,  30.  Here  the  reference  is 
more  general,  namely,  to  whatever  in  us,  how- 
ever dear  or  necessary,  which  would  lead  us  as- 
tray, sever  our  fellowship  with  Christ.  Special 
application  (not  to  be  pressed) :  the  hand  denotes 
aptitude  for  goz<ernine7it,  the  foot  for  exertion,  the 
eye  for  knowledge,  all  in  ecclesiastical  matters. 
The  context  suggests  that  all  these  members 
(representing  talents,  etc.)  should  be  used,  not 
for  purposes  of  pride,  but  to  the  edification  of 
the  little  ones. 

Ver.  9.  The  hell  of  fire.  The  only  variation 
between  this  verse  and  the  last  and  a  suggestive 
one  (comp.  the  more  detailed  form  in  Mark  ix. 
43-4S).  Certain  and  awful  future  punishment  is 
threatened  in  cases  where  some  darling  sin  (or 
cause  of  sin)  is  preferred  to  Christ. 

Ver.  ID.  See.  Little  ones  are  made  to  offend 
through  contempt  or  disregard  for  them  in  their 
littleness.  —  These  little  ones.  A  direct  address 
to  the  disciples  in  view  of  their  question  :  Who 
shall  be  the  greater.?  '  Little  ones,' not  Christians 
in  general,  nor  even  truly  humble  Christians,  but 
rather  weak,  growing  Christians,  including  chil- 
dren, who  may  and  ought  to  be  Christians.  — 
Their  angels  in  heaven.  They  are  not  to  be  de- 
spised, since  they  enjoy  angelic  guardianship. 
Both  the  words  and  form  are  against  the  explana- 
tion :  '  their  spirits  after  death.'  The  incorrect 
order  of  the  common  version  encourages  this 
view,  which  is  a  reaction  from  the  Romish  angel- 


worship.  —  Do  always  behold.  An  allusion  to 
the  fact  that  the  ministers  of  eastern  kings  had 
access  to  them ;  suggesting  that  these  angels 
were  not  actively  employed,  '  as  if  God  were 
through  them  always  looking  upon  the  little 
ones.'  The  general  sense  is  :  God's  highest  an- 
gels represent  the  least  subjects  of  His  kingdom. 
'  Christ  Himself,  as  the  Great  Advocate  and  In- 
tercessor, is  the  central  point  of  their  angelic 
guardianship.' 

Ver.  II.  This  verse  is  omitted  in  the  most  an- 
cient manuscripts.  It  seemed  apt  at  this  point, 
both  in  view  of  what  follows,  and  as  a  reason  for 
the  admonition  in  ver.  10,  presenting  Christ's 
conduct  in  contrast  to  this  '  despising.'  He  came 
to  save  those  altogether  lost,  such  contempt  re- 
pels those  who  are  apparently  on  the  path  of  sal- 
vation. 

Ver.  12.  How  think  ye.  This  parable  (with 
a  similar  one)  was  spoken  on  a  later  occasion  to 
a  different  audience  (Luke  xv.  4-7).  Here  it  is 
a  lesson  for  the  disciples  (the  under-shepherds), 
showing  them  their  duty  :  there  it  is  a  rebuke  for 
the  Pharisees,  who  objected  to  this  seeking  and 
saving  on  the  part  of  the  good  Shepherd. 

Ver.  13.  The  ninety  and  nine  which  have  not 
gone  astray.  Either  the  unfallen  beings  in  other 
worlds,  whom  Christ  in  a  certain  sense  left,  to 
save  the  '  one '  in  this  lost  world,  or  those  *vho 
think  they  are  not  lost  and  who  cannot  be  saved 
as  long  as  they  think  so.  The  former  meaning 
seems  more  appropriate  here,  the  latter  in  Luke. 
The  general  lesson  is  :  The  good  Shepherd's  spe- 
cial care  was  for  those  in  greatest  need,  so  should 
yours  be  ;  even  if  the  needy  be  but  the  smallest 
fraction  of  those  committed  to  your  care. 

Ver.  14.  The  will  of  your  Father.  In  ver.  10 
where  the  dignity  of  the  little  ones  is  asserted,  our 
Lord  says  '  my  Father  ; '  here  where  the  duty  is 
enforced  by  God's  gracious  will,  '  your  Father.' 
One  of  these  little  ones,  as  above,  weak,  humble, 
believers  :  God  will  not  that  a  single  one  of  them 
perish,  reach  the  final  state  of  the  lost.  '  Little 
ones '  cannot  refer  to  all  mankind ;  here  as 
throughout,  it  includes  children.  It  warrants  the 
belief  that  children,  dying  in  childhood,  are  all 
saved.  The  parable  shows  that  it  cannot  be  on 
the  ground  of  their  innocence,  but  because  the 
Son  of  man  came  to  save  them.  As  a  child  is 
trustful,  going  to  the  arms  opened  to  receive  it, 
so  we  may  well  believe  that  at  death  that  trust- 
fulness places  it  in  the  arms  of  Jesus,  who  saves 
it,  its  infantile  trustfulness  expanding  under  the 
impulse  of  a  higher  state  of  existence,  into  a 
living  faith,  no  less  real  and  justifying  than  that 
of  adults. 


Chapter   XVIII.    15-35. 

Discipline  aiid  Forgiveness  in  the  Christian  Communion  ;  the  Parable  of  the 
Forgiven  but  Unforgiving  Sejt'ant. 

15  "  1\  /TOREOVER  1  if  thy  brother  shall  trespass  against  thee,^  aLukexvii.3. 

iVi  ^go  and  tell  3  him  his  fault  between  thee  and  him  alone  :  '^  ^^y; ^■''- ^7.; 

2  ihess.  m. 

16  if  he  shall  *  hear  thee,  thou  hast '  gained  thy  brother.    But  if  he     '^- 


1  And 


2  brother  sin 


^  go  shew 


c  I  Cor.  ix.  19- 
22  ;    I  Pet. 

Ofnit  shall        iii.  i 


Chap.  XVIII.  1 5-35-]     THE   GOSPEL   ACCORDING   TO   MATTHEW.  155 

will  not  hear  thee^  then^  take  with  thee  one  or  two  more,  that 
'^in'^  the  mouth  of  two  or  three  witnesses^  every  word  may  be  ''^^"^(^r' 

17  established.    And  if  he  shall  neglect  ^  to  hear  them,  nell  it  unto    comp.'johr 
the  church  :  ^^  but  if  he  neglect  ^  to  hear  the  church.^^  ^^  let  him  .  xim.'v.'zo; 

18  be  unto  thee  as  a  heathen  man  and  a  publican. ^^     Verily  I  say  ^ c^mp.^iCor. 
unto  you,  ^  Whatsoever  ^^  ye  shall  bind  on  earth  shall  be  bound  r  comp.' 


in  heaven  ;  and  whatsoever  ^^  ye  shall  loose  on  earth  shall  be 


Thess.  iii.6, 

19  loosed  in  heaven.  Again  I  say  unto  you,  That  if  two  of  you  ^  x^^  19.  ^^' 
shall  agree  on  earth  as  touching  any  thing  that  they  shall  ask,  h  See  chap, 
''it  shall  be  done  for  them  of  my  Father  which  ^^  is  in  heaven, 

20  For  where  two   or  three  are  gathered  together  in  my  name, 
there  am  I  in  the  midst  of  them. 

21  Then  came  Peter  to  him,  and  said,!^  Lord,  how  oft  '  shall  my  i  Ver.  15. 
brother  sin  against  me,  and  I  forgive  him  .?  till  ^^  seven  times  } 

22  Jesus  saith  unto  him,  I  say  not  unto  thee,  ^  Until  seven  times  :  /{r  comp.  Luke 

23  but.  Until  '  seventy  times  seven.^'  Therefore  is  the  kingdom  of  /  Grn:iv.24. 
heaven  likened  unto  a  certain  king,^^  which  ^"^  would  ""take  ac-  m  chap.  xxv 

24  count  of  19  his  servants.     And  when  he  had  begun   to  reckon,     "'' 
one  was  brought  unto  him,  which  1*  owed  him  ten  thousand  tal- 

25  ents.     But  forasmuch  as  he  had  not  "^^  to  pay,  his  lord  com- 
manded him  "  to  be  sold,  and   his  wife,  and  "  children,  and  all  «  ^xod.  xxi 

'  2  ;  Lev.  xxv. 

26  that  he  had,  and  payment  to  be  made.     The  servant  therefore    ^g- . 

^      ^  01  Kings  IV. 

fell  down,  and  ^  worshipped  him,  saying.  Lord,  have  patience     " '-  ^''^- " 

27  with  me,  and  I  will  pay  thee  all.  Then  21  the  lord  of  that  ser-  ^  ^"^^  ""■  "^ 
vant  was  ^  moved  with  compassion,  and  loosed  ^^  him,  and  for- 

28  gave  him  the  debt.^*     But  the  same^^  servant  went  out,  and 
found  one  of  his  fellow  servants,  which  i"*  owed  him  a  hundred 

3  pence  ;  and  Ije  laid  hands  on  him,  and  took  /itjn  by  the  throat,  ?  Chaps.  xx. 

29  saying,  Pay  me  that  ^s  thou  owest.  And  2"  his  fellow  servant  fell  i9;Mark"i; 
down  at  his  feet,^^  and  besought  him,  saying,  Have  patience  with    xfy'.s;  Luke 

30  me,  and  I  will   pay  thee  all.^^     And   he  would  not:  but  went    r5;xx'24'; 

...  John  vi.  7; 

31  and   cast   him   mto   prison,  till  he  should   pay   the  debt.^^     So    xii.  s;Rev 

vi.  6. 

when  his  fellow  servants  saw  what  was  done,  they  were  very^^ 
sorry,  and  came  and   told  unto   their  lord  all  that  was  done. 

32  Then  his  lord,  after  that   he  had  called  him,  said   unto  ^^  him, 
O  ^  thou  wicked  servant,  I  forgave  thee  all  that  debt,  because 

33  thou  desiredst^*  me:  ''Shouldest  not  thou  also  have  had  com- ^  Comp.  i 

John  iv.  II. 

5  he  hear  t/iee  not  ^  omt^  then  "^  at 

8  two  witnesses  or  three         ^  he  refuse  ^^  or  congregation 

"  insert  also  i-  the  heathen  and  the  publican 

^3  what  things  soever  1*  who  i^  pgter,  and  said  to  him 

^^  until  1''  <?r  seventy  times  and  seven  ^^  a  man ///<3;/ zj  a  king 

1^  make  a  reckoning  with        20  ^ot  wherewith  21  ^^d 

22  being  23  released  ^4  jo^n  25  that 

26  Pay  whatever  27  go  28  ^^^/^  ^t  his  feet 

29  omit  all  3"  that  which  was  due  81  exceeding 

32  called  him  unto  him,  and  saith  to  ^^  pj^n  q  ^4  besoughtest 


156  THE   GOSPEL   ACCORDING  TO   MATTHEW.     [Chap.  XVHI.  15-35. 

passion  ^^  on  thy  fellow  servant,  even  as  I  had  pity  ^^  on  thee  .-' 

34  And  his  lord  was  wroth,  and  delivered  him  to  the  tormentors, 

35  till  he  should  pay  all  that  was  due  unto  him.^^    *  So  hkewise -^  Markxi.26 

■■•     -'  see  chap,  vi 

shall  2"  my  heavenly  Father  do  also  ^^  unto  you,  if  ye  from  your    's 
hearts  forgive  not  every  one  his  brother  their  trespasses.^^ 

85 


mercy 
^^  07/iii  also 


8"  omi^  unto  him  ^"^  shall  also 

^  forgive  not  every  one  his  brother  from  your  hearts. 


Contents.  Vers.  1-14  forbade  offences  against 
the  humble.  This  section  teaches  how  the  humble 
should  deal  with  offences:  (i.)  as  regards  the 
Christian  assembly  (vers.  15-20)  ;  (2.)  as  regards 
his  own  spirit  (vers.  21-35).  Our  Lord  seems  to 
say  :  you  have  taken  '  the  keys  '  into  your  hands 
too  soon,  and  used  them  improperly  (see  Mark 
ix.  38,  39 ;  Luke  ix.  49,  50).  After  the  caution, 
however,  came  the  renewed  declaration  of  au- 
thority (ver.  18)  ;  Peter  asked  a  question  (ver.  21) 
which  showed  his  fuller  apprehension  of  the 
Christian  rule  of  forgiveness,  and  called  forth 
clearer  instruction.  The  closing  parable  (vers. 
23-35)  contains  truth,  the  easiest  to  perceive,  the 
hardest  to  receive,  of  any  practical  lesson  in  the 
New  Testament ;  it  is  based  on  God's  full  and 
free  forgiveness. 

Ver.  15.  And  if  thy  brother.  A  Christian 
brother.  —  Sin.  The  omission  of  '  against  thee  ' 
extends  the  precept.  The  passage,  however,  does 
not  extend  the  power  of  the  Church  over  all 
sins  (since  the  rebuke  against  a  hierarchical  spirit 
forbids  this),  nor  warrant  meddlesome  interfer- 
ence and  rebuke.  Our  disapproval  does  not 
prove  that  the  '  brother '  has  sinned.  The  first 
step  is  to  be  in  private.  — Shew,  not  simply  'tell,' 
but  convince  him  of  his  fault.  —  Between  thee  and 
him  alone.  Privacy  is  for  his  sake,  and  as  a  fact 
this  rebuke  is  the  more  difficult  one.  —  Thou  hast 
gained  thy  brother.  Regained  him  for  God,  by 
inducing  repentance  :  regained  him  for  thyself, 
by  regaining  his  love  and  fellowship,  which  is 
disturbed  by  his  sin  whether  an  offence  against 
the  reprover  or  not.  Proclaiming  his  fault  is 
dangerous  for  him,  encouraging  him  in  his  sins  ; 
and  for  us,  fostering  our  worst  passions. 

Ver.  16.  The  next  step  is  less  private,  but  in- 
tended to  prevent  publicity.  —  One  or  two  more 
as  witnesses.  The  offence  must  be  grave  enough 
to  warrant  this  step.  —  Or  three,  parenthetical, 
implying  that  the  offending  party  may  be  a  wit- 
ness against  himself.  —  Established.  It  is  as- 
sumed, not  that  both  are  in  the  wrong,  but  that 
the  two  witnesses,  on  hearing  the  facts,  pro- 
nounce against  the  party  to  whom  they  go. 

Ver.  17.  If  he  refuse  to  hear  them.  Does  not 
acknowledge  his  wrong  under  their  influence.  — 
The  public  step  follows  :  Tell  it  unto  the  church, 
/.  ^.,  the  particular  Christian  congregation. — If 
he  refuse  to  hear  the  church  also.  The  admoni- 
tion and  entreaty  of  the  Church  is  to  be  used  as 
a  means  of  regaining  the  brother.  —  Let  him  be 
unto  thee  as  the  heathen  and  the  publican,  i.  e., 
as  outside  the  Christian  fellowship,  though  in  a 
Christian,  not  a  Jewish  spirit.  A  man  of  high 
spirituality  would  be  won  by  the  first  step,' a  luke- 
warm Christian  by  the  second  or  third  ;  when  all 
fail,  it  is  not  distinctly  commanded  that  the 
Church  should  pronounce  him  no  Christian.  His 
•:haracter   has   proved   itself  so   far   unchristian 


that  the  person  injured  cannot  have  fellowship 
with  him.  The  next  verse,  however,  hints  at 
formal  acts  of  discipline  on  the  part  of  the 
Church. 

Ver.  18.  What  things  soever  ye  shall  bind, 
etc.  What  was  said  to  Peter  (chap.  xvi.  19)  is 
here  addressed  to  the  Twelve,  with  the  solemn  in- 
troduction :  '  Verily  I  say  unto  you.'  A  general 
application,  to  the  organized  Church,  as  well  as 
to  the  Apostles,  is  possible.  But  the  government 
is  committed  to  our  Lord ;  such  an  application 
without  limitation  has  led  to  the  greatest  errors 
and  crimes,  and  we  may  interpret  His  spoken 
words  by  His  Providence.  This  verse  then,  in  its 
full  meaning,  refers  to  the  special  power  and  wis- 
dom given  to  the  Apostles  by  means  of  which 
their  foundation  work  '  on  earth  '  corresponded 
to  God's  designs  '  in  heaven.'  Vers.  19,  20,  show 
the  means  by  which  the  power  of  the  Church  may 
rise  toward  this  Apostolic  height.  Were  these 
conditions  (agreement  in  prayer,  and  the  presence 
of  Christ)  wanting  in  the  case  of  the  Apostles, 
even  the  promise  of  this  verse  would  be  in- 
valid. 

Ver.  19.  If  two  of  you.  '  Two '  could  still 
constitute  a  fellowship.  —  Shall  agree  on  earth. 
This  agreement  could  only  be  wrought  by  the 
Holy  Spirit,,  selfish  ends  being  excluded  from  the 
nature  of  the  case.  An  encouragement  to  united 
prayer. 

Ver.  20.  For,  The  ground  of  the  promised 
answer  is  not  human  agreement,  but  the  presence 
of  Christ. — Where  two  or  three.  The  order 
gives  an  intimation  of  increase. — In  my  name, 
i.  e.,  as  a  Christian  community,  or  church,  al- 
though the  application  to  Christian  assemblies 
is  a  natural  consequence. — There  am  I  in  the 
midst  of  them.  Agreement  in  prayer  had  the 
promise  of  an  answer ;  unity  in  the  name  of 
Jesus  that  of  Christ's  presence.  The  marks  of 
a  true  Church  :  not  size,  success,  nor  succession, 
but  an  inward  life  of  prayer  and  an  outward  life 
of  confession  ('in  my  name ').  When  ecclesias- 
ticism  abuses  the  authority  indicated  in  vers.  17, 
18,  the  two  or  three  (agreeing  in  prayer  and  con- 
scious of  the  presence  of  Christ)  are  assured 
that  they  are  still  Christ's  people.  This  passage, 
despite  the  abuse  of  it,  remains  a  justification  of 
Protestantism. 

Ver.  21.  Then  came  Peter,  etc.  The  question 
was  a  moral  fruit  of  the  previous  discourse. — 
How  oft.  The  Rabbins  said,  three  times  ;  Peter 
increased  the  number  to  the  sacred  one  of 
seven. 

Ver.  22.  TTntU  seventy  times  seven.  It  is 
doubtful  whether  the  original  means  490  or  77. 
But  in  either  case  it  is  a  symbolical  expression 
for  never-ending  forgiveness.  Love  is  not  to  be 
limited  by  the  multiplication  table. 

Ver.  23.     Therefore.     Because   this   readiness 


Chap.  XIX.  1-12.]       THE   GOSPEL   ACCORDING   TO    MATTHEW. 


157 


of  forgiveness  is  the  Christian  principle. — A 
man  that  is  a  king.  Perhaps  in  antithesis  to  the 
heavenly  king,  what  is  true  of  the  former  is  much 
more  true  of  the  latter.  —  Would,  'desired  to,' 
make  a  reckoning  with  Ms  servants,  represented 
as  stewards  over  his  property,  or  collectors  of 
his  revenues.  The  special  application  is  to  those 
enjoying  high  trusts  in  the  Church.  The  final 
reckoning  will  be  at  the  final  judgment,  but  there 
is  also  a  continual  reckoning  which  God's  justice 
makes  respecting  the  conduct  of  men. 

Ver.  24.  But  when  he  had  begun.  With  one 
foremost  among  the  servants.  —  Ten  thousand 
talents  =  ;^2,437,5oo,  $11,700,000,  if  we  under- 
stand Attic  talents  of  silver.  The  Syrian  talent 
was  much  smaller,  but  a  talent  of  gold  would,  of 
course,  be  of  much  greater  value.  It  signifies  a 
debt  which  no  one  man  could  discharge,  though 
he  might  incur  it. 

Ver.  25.  To  be  sold,  etc.  The  Mosaic  law 
permitted  something  of  this  kind  (Exod.  xxii.  3  ; 
Lev.  XXV.  39  ;  2  Kings  iv.  i).  But  verse  34  favors 
a  reference  to  the  severer  customs  of  Oriental 
despots. — And  payment  to  be  made.  As  far  as 
possible,  however  insufficient.  In  the  ordinary 
course  of  God's  dealings,  strict  justice  is  not 
only  insisted  upon,  but  begins  its  work. 

Ver.  26.  I  will  pay  thee  all.  In  fear  and 
terror  he  makes  a  promise  he  could  not  fulfil. 
The  special  application  is  to  one  convicted  of  sin 
and  fearing  God's  wrath,  promising  a  self-right- 
eous obedience,  which  he  hopes  will  in  some  way 
be  a  payment  in  full. 

Ver.  27.  Forgave  him  the  loan.  It  was  the 
lord's  money  entrusted  to  him,  not  an  ordinary 
debt.  The  mercy  in  its  greatness,  fulness,  and 
freeness  is  the  single  point ;  the  ground  of  it  is 
not  stated. 

Ver.  28.  An  hundred  pence  [denaries]  =  ;^3 
or  $15.  A  comparatively  small  sum.  The  trans- 
gressions of  our  fellowmen  against  us  are  trifling 
in  comparison  to  our  sin  against  God. — Took 
him  by  the  throat.  Allowed  by  the  Roman  law. 
An  unforgiving  spirit  is  quick  to  apply  the  harsh- 
est legal  measures.  —  Pay  whatever  thou  owest. 
His  own  debt  fully  forgiven,  yet  he  insists  :  He 
who  owes  must  pay  !  The  payment  of  '  a  just 
debt,'  is  demanded  ;  the  worst  crimes  have  been 
committed   under    plea  of    'justice.'     That  the 


servant '  went  out '  may  be  significant,  since  it  is 
true  that  when  we  '  go  out '  from,  forsake  the 
presence  of,  our  forgiving  Lord,  we  become  im- 
forgiving.  Only  when  near  Him  are  we  like 
Him. 

Ver.  29.  Fell  down  and  besought  him.  As  he 
had  done  his  greater  creditor.  —  I  will  pay  thee. 
The  best  authorities  omit  '  all.'  This  may  hint 
that  we  are  far  more  ready  to  promise  God  (ver. 
26)  than  men,  all  we  owe,  though  the  first  prom- 
ise cannot  be  fulfilled. 

Ver.  30.  And  he  would  not,  etc.  Entreaty  did 
not  move  him,  his  idea  of  justice  must  be  car- 
ried out.  Bitter  controversy,  unforgiving  acts  of 
discipline,  are  defended  with  '  justice '  as  the 
plea. 

Ver.  31.  So  when  his  fellow-servants,  etc.  Not 
a  warrant  for  complaints  to  God  against  the  un- 
forgiving. The  fellow-servants  were  exceeding 
sorry,  not  '  angry  ; '  the  sorrowful  cries  of  God's 
people  in  a  world  of  persecution  and  oppression 
are  heard. 

Ver.  33.  Shouldest  not  thou?  The  duty  of 
forgiveness  is  obvious,  yet  so  imperfectly  per- 
formed. 

Ver.  34.  To  the  tormentors.  Not  simply  '  jail- 
ers'  but  those  who  (among  the  ancient  Romans) 
sought  by  legal  tortures  to  find  out  whether  the 
debtor  had  any  concealed  hoard.  It  adds  the 
thought  of  actual  punishment.  —  Till  he  should 
pay.  This  condition  '  is  the  strongest  possible 
way  of  expressing  the  eternal  duration  of  his 
punishment'  (Trench).  The  debt  incurred  by 
sin  cannot  decrease,  but  increases  even  in  a  state 
of  punishment ;  the  original  debt,  according  to 
the  parable,  is  so  great  that  no  human  being  can 
discharge  it.  The  passage  opposes  both  the  doc- 
trine of  purgatory  and  that  of  the  final  restora- 
tion of  unbelievers. 

Ver.  35.  So  shall  also,  etc.  It  is  an  overstrain- 
ing of  the  parable  to  infer  that  God  revokes  His 
pardon.  The  character  of  the  servant  is  not 
that  of  one  actually  forgiven,  since  with  pardon 
from  God  power  from  God  is  inseparably  joined. 
Where  the  moral  conditions  of  a  Christian  life 
fail,  the  man  who  fancies  he  has  been  pardoned 
is  actually  more  guilty  that  before.  Yet  the  warn- 
ing is  one  needed  and  efficient  in  practical  Chris- 
tianity. 


Chapter  XIX.   1-12. 
Discoin'se  abotU  Divorce,  in  reply  to  the  Pharisees. 

AND  it  came  to,  pass,  that^  when  Jesus  had^  finished  these 
sayings,  ""  he  departed  from  ^  Galilee,  and  came  '^  into  the 
coasts^  of  Judea  beyond'*  Jordan;  And  ** great  multitudes  fol- 
lowed him  ;  and  he  healed  them  there. 

The  Pharisees  also  came  unto  him,^  tempting  him,  and  say- 
ing unto  him,^  *  Is  it  lawful  for  a  man  ^  to  put  away  his  wife  for 


a  Mark  x.  i- 


b  Chap,  xvii 

24. 
c  Comp.  Luke 

;x.  51;  xvii. 

II ;  John  X. 

40 ;  xi.  7. 
d  Chap.   xii. 

15- 

4  every  cause  .''    And  he  answered  and  said  unto  them.^-^'Have  ye/CEN.'i.'z?- 

V.  2. 


not  read,  that  he  which  ^  made  them  at  ^  the  beginning  made 


^  07nii  that  ^  ojntt  had 

^  And  there  came  unto  him  Pharisees 

"^  for  a  tnan 


2  borders  *  msert  the 

®  omit  unto  them 
8  who  ®  from 


158  THE   GOSPEL   ACCORDING   TO    MATTHEW.        [Chap.  XIX.  1-12 

5  them  male  and  female,  And  said,  "  For  this  cause  shall  a  man^gN.ii.24 
leave  father  and  mother,  and  shall  cleave  to  his  wife :  and  "  they  >^  Mai.  ii.  15- 

6  twain  shall  be  ^^  one  flesh  t     Wherefore  "  they  are  no   more 
twain,  but  one   flesh.     What  therefore  God  hath  12  joined  to- 

7  gather,  let  not  man  put  asunder.     They  say  unto  him,  "  Why 

did  'Moses    then^^   command   to   give   a   writing   of   divorce- '  ^eu'- '^i^- 

8  ment,  and  to  ^^  put  her  away  1     He  saith  unto  them,  Moses  be- 
cause 1^  of  *  the  hardness  of  your  hearts  suffered  you  to  put  k  Mark  xvi. 
away  your  wives  :   but  from   the   beginning  it  was  not  ^^  so. 

9  '  And  I  say  unto  you.  Whosoever  shall  put  away  his  wife,  ex- 1  see  chap,  v 
cept  it  be^'  for  fornication,  and  shall  marry  another,  committeth 
adultery  :  and  '"  whoso  ^^  marrieth  her  which  i^  is  put  away  doth  '«^'^Cor.  vU 

10  commit  20  adultery.     His  21  disciples  say  unto  him.  If  the  case 

1 1  of  the  man  be  so  with  his  wife,  it  is  not  good  to  marry.     But 

he  said  unto  them,  "All  vie^i  cannot  receive  this  saying,  "  save  22  «_'^c°'-™-7 

they  to  whom  ^it  is  given.     For  there  are  some  ^3  eunuchs, "  ^.'"2?".'' '^.^" 

which^  were  so  born  from  their  mother's  womb  :  and  there  are-^  n.''^' 

some  23  eunuchs,  ^  which  ^  were  made  eunuChs  of  ^^  men:  and  ?  ^g^ings  xx 

there  be  2°  eunuchs,  '^  which  ^  have2s  made  themselves  eunuchs  ^  l^^°''-  "'" 


12 


for  the  kingdom  of  heaven's  sake. 
it,  let  him  receive  it. 


He  that  is  able  to  receive 


"  the  twain  shall  become 

"  so  that 

12  otnit  hath 

^8  then  did  Moses 

^*  Of  nit  to 

15  for 

1^  hath  not  been 

"  omit  it  be 

18  he  that 

18  when  she 

20  committeth 

21  The 

22  but 

23  o?nit  some 

24  by 

25  are 

26  omit  have 

Chronology.  Shortly  after  the  discourse  re- 
corded in  chap,  xviii.  our  Lord  finally  left  Galilee, 
passing  toward  Jerusalem.  This  chapter  (comp. 
Mark  x.)  takes  up  the  history  after  an  interval  of 
some  length,  omitting  a  number  of  events  which 
are  recorded  by  Luke  and  John.  Intervening  oc- 
currences (Robinson)  :  the  sending  out  of  the 
Seventy  (Luke  x.  1-16)  ;  the  final  departure  from 
Galilee,  passing  through  Samaria  (Luke  ix.  51- 
56;  John  vii.  2-10)  ;  the  healing  of  the  ten  lepers 
(Luke  xvii.  11-19)  ;  the  public  teaching  of  Jesus 
at  the  feast  of  Tabernacles  (John  vii.  11-53)  > 
the  account  of  the  woman  taken  in  adultery 
(John  viii.  i)  ;  the  reproof  of  the  unbeheving 
jews,  and  the  escape  from  their  hands  (John  viii. 
12-59)  ;  the  instruction  of  the  lawyer,  and  the 
parable  of  the  good  Samaritan  (Luke  x.  2S-37)  ; 
the  incidents  in  the  house  of  Martha  and  Mary 
(Luke  X.  38-42)  ;  the  return  of  the  Seventy  (Luke 
X.  17-24),  which  should  probably  be  placed  ear- 
lier ;  then  in  regular  order  the  events  narrated 
in  John  ix.-xi ;  '  Ephraim  '  (John  xi.  54)  being 
in  Perea,  and  this  chapter  taking  up  the  history 
at  that  point.  Lange,  without  sufficient  reason, 
refers  vers,  i,  2,  to  a  previous  journey  along  the 
borders  between  Samaria  and  Perea.  At  all 
events  ver.  3  belongs  to  the  visit  to  Perea  just 
before  the  last  Passover. 

Ver.  I .  The  borders  of  Jndea,  beyond  the  Jor- 
dan, /'.  e.,  on  the  east  side.  Perea  proper  is  prob- 
ably meant.     This  was  part  of  the   territory  of 


Herod  Antipas,  and  extended  from  the  Arnon  on 
the  south  to  Pella  on  the  north  ;  or  from  the 
head  of  the  Dead  Sea  to  a  point  nearly  opposite 
the  boundary  between  Samaria  and  Galilee.  The 
name  was  also  given  to  the  territory  between  the 
Arnon  and  the  sources  of  Jordan,  and  sometimes 
included  the  whole  eastern  part  of  the  Jordan 
valley  down  to  the  Elamitic  Gulf.  The  breadth 
of  the  district  in  all  three  senses  was  not  very ' 
great.  The  Christians  of  Jerusalem  sought  ref- 
uge in  Perea  (in  Pella)  just  before  the  destruction 
of  that  city.  Some  identify  this  visit  with  the  re- 
tirement to  Bethabara,  or  Bethany,  beyond  Jor- 
dan (John  x.  40)  immediately  before  the  raising 
of  Lazarus  ;  we  place  it  after  that  event  and  the 
retirement  to  Ephraim  (John  xi.  54). 

Ver.  2.  Great  multitudes.  Comp.  Mark  x.  i  : 
'  And  the  people  resort  to  him  again,  and,  as  he 
was  wont,  he  taught  them  again.'  The  harmon- 
ists insert  here  the  record  of  Luke,  chap.  xiii.  22- 
xviii.  1-14  ;  consisting  mainly  of  parables  appro- 
priate to  the  advanced  stage  of  our  Lord's  minis- 
try. This  assumes  that  He  was  already  on  the  way 
toward  Jerusalem,  when  the  Pharisees  came. 

Ver.  3.  Came  unto  him  Pharisees.  Even  in 
remote  Perea,  almost  the  only  remaining  field  of 
labor,  Christ's  opposers  sought  Him.  — Tempting 
him,  or,  'trying  Him.'  —  It  is  lawful,  etc.  A 
matter  of  dispute  between  the  schools  of  Hillel 
and  Shammai.  Herod  Antipas,  in  whose  domin- 
ions Christ  now  was,  had  imprisoned  John  the 


Chap.  XIX.  1-15.]        THE    GOSPEL   ACCORDING    TO    MATTHEW. 


159 


Baptist  for  too  free  an  utterance  on  this  point.  — 
For  every  cause.  —  The  school  of  Hillel  held 
that  almost  any  charge  on  the  part  of  a  husband 
would  justify  divorce.  They  wished  not  only  to 
entangle  Him  in  their  party  disputes  but  also  to 
place  Him  in  opposition  to  the  law  of  Moses  (ver. 
7).  An  affirmative  answer  would  probably  have 
called  forth  the  charge  of  lax  morality. 

Ver.  4.  Have  ye  not  read,  etc.  An  implied 
rebuke  for  their  misunderstanding  of  the  Scrip- 
ture teaching  on  this  point.  —  He  wlio  made  them, 
etc.  The  historical  truth  of  the  narrative  in 
Genesis  i.,  ii.  is  assumed  as  the  basis  of  an  im- 
portant argument.  The  creation  of  man  is  af- 
firmed.—  Male  and  female  (Gen.  i.  27).  The 
question  of  the  Pharisees  is  answered  by  what 
God  did,  in  the  original  creation  of  man,  institut- 
ing the  sexual  relation,  and  marriage  as  an  in- 
dissoluble union  between  one  man  and  one 
woman. 

Ver.  5.  And  said  (Gen.  ii.  24).  Either  said  by 
Adam  before  the  fall,  and  here  cited  as  said  by 
God  through  Adam  as  the  representative  of  the 
race,  or  by  Moses,  and  cited  as  an  inspired  utter- 
ance. —  For  this  cause.  Comp.  Eph.  v.  31,  where 
the  passage  is  applied  also  to  Christ  and  the 
Church.  God  says,  Christ  says,  that  the  rela- 
tionship between  a  man  and  his  wife  is  closer, 
higher,  and  stronger,  than  even  that  between 
children  and  parents.  Notice  :  it  is  the  man  who 
leaves  his  parents.  — The  twain  shall  become  one 
flesh.  '  Unity  of  soul  and  spirit,'  is  not  men- 
tioned. The  absence  of  it,  however  great  a  source 
of  unhappiness,  is  not  a  ground  of  divorce.  The 
essential  bond  is  the  fact  that  the  twain,  by  mar- 
riage, 'became  one  flesh,'  one  man  within  the  lim- 
its of  their  united  life  in  the  flesh,  for  this  world. 
The  one  cause  of  divorce  (ver.  9)  is  incompatible 
with  the  unity  as  '  one  flesh.' 

Ver.  6.  What  therefore  God  joined  together, 
etc.  Our  Lord's  conclusion.  The  sentence  forms 
a  proper  part  of  every  Christian  marriage  cere- 
mony. It  is  Christ's  protection  of  this  holy  re- 
lation. It  also  implies  a  warning  against  hasty 
marriages,  against  ignorance  and  forgetfulness  of 
the  fact  that  it  is  God  who  forms  the  indissoluble 
tie. 

Ver.  7.  Why  then  did  Moses  command  ?  Deut. 
xxiv.  1-4  (comp.  chap.  v.  31)  had  been  trans- 
formed into  a  command  that  divorces  should  take 
place. 

Ver.  8.  Suffered  you.  The  Mosaic  regula- 
tions were  merely  permissive,  growing  out  of 
their  sinfulness,  especially  their  disposition  to  be 
harsh  toward  their  wives.  —  But  from  the  begin- 
aing  it  hath  not  been  so.  In  the  original  state  in 
Paradise.  Polygamy  appears  first  (Gen.  iv.  19)  in 
conjunction  with  murder,  and  in  the  line  of  Cain. 


Ver.  9.  And  I  say  unto  you.  Spoken  in  the 
house  (Mark  X.  10,  11). — Except  for  fornication. 
This  one  ground  for  divorce,  mentioned  as  a 
matter  of  course,  makes  no  exception  to  the  rule 
laid  down  in  vers.  5,  6  ;  this  offence  is  in  direct 
antagonism  to  the  idea  of  marriage.  The  Church 
of  Rome  denies  the  validity  even  of  this  ground. 
All  sins  of  unchastity  are  sins  against  the  mar- 
riage tie  (comp.  chap.  v.  27-32),  loosening  it  in 
spirit,  but  this  act  of  sin  is  the  only  ground  for 
dissolving  it  in  form. — The  woman  referred  to 
is  one  divorced  on  improper  grounds.  Divorce 
laws  should  be  framed  in  the  light  of  ver.  8  ;  not 
to  facilitate,  but  to  regulate,  a  matter  arising 
solely  from  the  sinfulness  of  mankind.  The 
elevation  of  women  from  a  condition  of  slavery 
has  been  the  result  of  Christ's  teaching  in  regard 
to  marriage ;  yet  some  women,  thus  elevated, 
have  advocated  divorce  'for  any  cause.' 

Ver.  10.  If  the  case.  The  whole  theory  of 
marriage  just  announced  is  referred  to.  The 
low  views  then  held  may  be  inferred  from  what 
the  disciples  said  :  it  is  not  good  to  marry ;  the 
ideal  seemed  so  high,  that  its  application  seemed 
almost  impossible. 

Ver.  II.  All  men  can  not  receive,  or,  '  not  all 
can  receive,'  this  saying.  This  high  ideal  can  be 
understood  and  put  into  practice  only  by  those 
who  get  illumination  and  power  from  God.  As  a 
rule,  the  less  Christianity,  the  lower  the  ideal  of 
marriage,  the  more  numerous  the  sins  against 
this  state. 

Ver.  12.  For  there  are.  Assuming  that  the 
married  state  is  the  normal  one,  three  classes  are 
here  mentioned  who  should  (or  may)  remain  in 
celibacy  :  (i.)  those  who  from  natural  incapacity 
or  inaptitude,  have  no  desire  to  marry  ;  (2.)  those 
who  have  been  mutilated,  a  class  very  common 
once  and  not  unknown  now  ;  (3. )  those  who  ab- 
stain from  marriage,  whether  for  the  first  or  sec- 
ond time,  to  work  the  better  for  Christ's  cause. 
The  first  case  has  no  moral  qualit}',  the  second  im- 
plies misfortune,  the  third  has  a  moral  value.  But 
it  is  not  set  forth  here  as  a  law  for  the  ministry, 
nor  is  there  any  superior  merit  in  celibacy.  The 
figurative  exposition  which  understands  by  the 
second  and  third  classes  those  who  remain  un- 
married from  moral  considerations,  or  sacrifice, 
when  married,  their  conjugal  enjoyments  to  their 
spiritual  calling,  is  forced  and  incorrect,  since  all 
Christians  are  bound  to  the  latter  course  and  ex- 
ceptional cases  are  here  spoken  of.  —  He  that  is 
able  to  receive  it.  This  does  not  imply  a  superior- 
ity in  those  who  can  receive  it,  but  simply  that 
such  a  sacrifice  would  be  expected  from  some  of 
His  disciples.  —  On  the  whole  subject  of  mar- 
riage and  celibacy,  comp.  Schaff's  History  of  the 
Apostolic  Church,  §  1 12,  pp.  448-454. 


Chapter  XIX.   13-15. 
The  bringing  of  Children  to  Jesus. 

13  "  'T^HEN  were  there  ^  brought  unto  him  little  children,  that '^ _^^.f YukI 

-1-  he   should  put  ^  his  hands  on  them,  and  pray  :  and   the    "''"'•  's-'?' 

14  disciples  rebuked  them.     But  Jesus  said,  *  Suffer  little  ^  chil- ^  f '^  ''^"' 


^  ofnit  there 


lay 


3  the  little 


l60  THE   GOSPEL   ACCORDING  TO    MATTHEW.         [Chap.  XIX.  13-26. 

dren,  and  forbid  them  not,  to  come  unto  me  ;  for  of  such  is  * 

15  the  kingdom  of  heaven.     And  he  laid  Jiis  hands  on  them,  and 

departed  thence. 

*  to  such  belongeth 

This  incident  seems  to  be  in  proper  chrono-  1-14,  the  reference  is  to  children  in  spirit  (comp. 

logical   position.     Luke's   account  at  this  point  Mark  x.  15;  Luke  xviii.  17),  but  not  to  the  ex- 

again  becomes  parallel  to  that  of  Matthew  and  elusion   of  actual  children,  who   probably  form 

Mark.  the  majority  in   the  kingdom  of  heaven.     Les- 

Ver.  13.  Then  were  brought  iinto  him  ;  prob-  sons  :  i.  Since  '  to  such  belongeth  the  kingdom 
ably  by  their  parents.  An  encouragement  to  of  heaven,'  the  earlier  children  become  Chris- 
parents  to  bring  even  '  infants  '  to  Christ,  since,  tians  the  better:  2.  Since  they  are  to  come  (or 
according  to  Luke,  such  were  among  the  little  be  brought)  to  Christ,  who  is  a  Saviour,  the  doc- 
children.  Thus  the  doubts  of  the  disciples  about  trine  of  universal  depravity  is  not  denied  here, 
the  marriage  state  were  answered.  —  Lay  his  3.  They  may  be  •'  forbidden,'  both  by  neglect  and 
hands  on  them.  A  recognition  of  Christ's  power  injudicious  teaching  :  [a.)  by  not  being  taught  of 
to  bless,  since  He  healed  by  laying  on  His  Christ,  through  word  and  example ;  ((^.)  by  being 
hands.  —  And  the  disciples  refiuked  them.  They  taught  legalism,  i.  e.,  '  Be  good,  or  God  will  not 
were  engaged  in  an  interesting  discussion  about  love  you,'  instead  of  this :  Christ  loves  you, 
marriage,  etc.  Abstract  theories  about  house-  therefore  go  to  Him  in  order  to  be  good.  4.  As 
hold  relations  should  not  stand  between  the  Lord  they  were  brought,  and  were  actually  blessed  by 
and  little  children.  Christ  (Mark  x.  16) ;  through  the  faith  of  parents 

Ver.  14.     Suffer  the  little  children,  etc.     The  a  seed  of  faith  mzy  exi&t  in  the  heart  of  a  child, 

natural   impulse  would  be  to  bring  children   to  so  that  the  infant  members  of  a  Christian  family 

Him,  do  not  check  it. — Forbid  them  not,  as  the  ought  to  be  Christian  children,  and  their  educa- 

disciples  did,  and  many  since  then.  —  To  such  be-  tion  conducted  in   the  confident  expectation  that 

longeth  the  kingdom  of  heaven.   As  in  chap,  xviii.  they  will  show  the  fruits  of  faith. 


Chapter  XIX.   16-26.  ^ 

The  Rich  Young  Man  and  the  Discourse  of  our  Lord  on  Riches. 

16  "   A   ND,  behold,  one  came  and  said  unto  him.^  *  Good^  Master,  '^  mark x.  17 

/  \  '  '       "^J'l    Luke 

r\.  what  good  thing  shall  I  do,  that  I  may  have  eternal  life  t  ^  comp'Luk; 

17  And  he  said   unto  him,  Why  callest   thou   me  good.?  there  is     -^-^s-^s. 
none  good  but  one,  that  is,  God  :  ^  but  df  thou  wilt*  enter  into  '  NXixI'^j 

18  life,  keep  the  commandments.  He  saith  unto  him,  Which  1  fg""^'  """ 
Jesus  said,  ''Thou  shalt  do  no  murder,^  Thou  shalt  not  commit  '^^leTS' 
adultery.  Thou  shalt  not  steal,  Thou  shalt  not  bear  false  wit-     Rom.  xiirg! 

19  ness,  Honour  thy  father  and  thy  mother:  and,  ^Thou  shalt  love  "  cha^p.^xiif ' 

20  thy  neighbour  as  thyself.  The  young  man  saith  unto  him.  All  l^^^^iT' 
these  things  have  I  kept  from  my  youth  up  : ^  what  lack  I  yet .?     Gar'^n^; 

21  Jesus  said  unto  him,  If  thou  wilt*  be -^perfect,  go  «;/^ ^  £/ sell  / see<:hap.' v. 
that  thou   hast,*  and  give   to  the   poor,  and    thou  shalt  have  ^  ^"''^    ™- 

r  .       ,  33  ;    comp. 

22  "  treasure  in  heaven  :  and  come  ««<^"  follow  me.  But  when  the  ^'''^  "■  ^s; 
young  man  heard  that  ^  saying,  he  went  away  sorrowful :  f or ''^  *^''^p' ^'^°- 
he  ^°  had  great  possessions. 

23  Then  said  Jesus  "  unto  his  disciples.  Verily  I  say  unto  you, 

♦That  a  rich   man   shall  hardly  enter  12  into  the  kingdom    of  '  xfiLz"''^''' 

24  heaven.     *And  again  I  say  unto  you.  It  is  easier  for  'a  camel  '^  MaTx. 

1  came  to  him  and  said  2  77^^  ^^^^  authorities  omit  Good 

3  The  best  authorities  r^a<^Why  askest  thou  me  of  that  which  is  c^ood  ?     One 
there  is  who  is  good  4  wouldest  5  ^ot  kill 

«  omit  from  my  youth  up  "<  ojnit  and  »  thy  goods  »  this 

10  was  one  that  "  And  Jesus  said  12  g^ter  hardly 


24. 

I  Chap,   xxiii 


Chap.  XIX.  16-26.]        THE   GOSPEL  ACCORDING   TO   MATTHEW. 

to  go  through  the  eye  of  a  needle/^  than  for  a  rich  man  to  en- 

25  ter   into    the  kingdom    of  God.      When  his  ^*   disciples   heard 
it,  they  were  exceedingly  amazed,^^  saying,  Who  then  can  be 

26  saved  }     But  Jesus  beheld  them^^  and  said  unto  ^ 
men  this  is  impossible  ;  but  with  God  all  things  are  possible. 


161 


^8  a  needle's  eye  "  And  when  the 

1^  And  Jesus  looked  upon  them 


them,  "*  With  '«  ^en.  xviii 

14;  Job  XIM. 
2 ;  Markxiv. 
36;  Luke  i. 

^^  astonished  exceedinsrly 
"to  "  ^ 


Contents.  This  section  is  in  its  proper  chro- 
nological position.  Our  Lord  '  departed  thence ' 
(ver.  15),  but  on  the  way  (Mark  x.  17)  He  was 
met  by  this  'ruler'  (Luke  xviii.  18).  Our  Lord 
first  presented  the  high  ideal  of  marriage,  the 
closest  human  tie,  with  a  hint  that  even  this  must 
be  subordinate  to  the  claims  of  His  kingdom ; 
then  the  position  of  children,  next  in  order  of 
intimacy  ;  now  comes  the  relation  to  earthly  pos- 
sessions, which  men  value  next  (though  through 
the  influence  of  sin  sometimes  most  of  all).  Our 
Lord  meets  the  young  ruler,  whom  he  loved,  on 
his  ground,  leads  him  to  a  recognition  of  the  idol 
that  prevents  him  from  entering  the  kingdom.  — 
Going  away  sorrowful  is  not  entering  into  life.  — 
Riches  are  a  hindrance  so  great,  that  just  here 
comes  in  the  declaration  of  God's  saving  omnipo- 
tence. —  Our  Lord  speaks  the  truth  to  rich  and 
poor  alike.  There  is  no  word  here  that  points  to 
a  '  community  of  goods,'  though  this  was  the  oc- 
casion, were  that  doctrine  correct.  The  giving 
up  of  wealth  when  it  is  an  idol,  the  crucifixion  to 
the  world,  here  enjoined,  have  a  moral  quality. 
There  is  none  in  a  forced  equality  of  posses- 
sions, nor  involuntary  poverty  with  the  hope  of 
■winning  heaven.  Agrarianism,  no  less  than  avar- 
ice, makes  wealth  the  chief  good ;  trusting  in 
poverty,  no  Jess  than  trusting  in  riches,  fosters 
pride. 

Ver.  16.  Behold.  The  circumstance  was  re- 
markable in  view  of  the  opposition  of  the  Phar- 
isees. —  One  came.  This  young  ruler,  who  ran 
and  kneeled  to  Christ  (Mark  x.  17),  was  an  hon- 
est, earnest  seeker  after  truth  and  life,  with  some 
admiration  for,  and  confidence  in,  Jesus  as  a  hu- 
man teacher.  But  he  was  in  error,  as  honest  and 
earnest  seekers  may  be.  — What  good  thing,  etc. 
Whether  a  Pharisee  or  not,  he  thought  to  earn 
eternal  life.  Hence  the  passage  must  not  be 
wrested  in  favor  of  legalism. 

Ver.  17.  Why  askest  thou  me  of  that  which 
is  good  ?  One  there  is  who  is  good.  The  com- 
mon version  follows  a  reading  corrected  to  con- 
form with  the  other  two.  The  variety  sheds 
light  on  the  whole  conversation.  Either  two 
questions  and  answers  occurred,  or  Matthew 
gives  this  form  to  bring  out  the  true  sense. 
There  is  but  one  good  Being  and  one  good  thing, 
namely,  God  Himself.  —  What  the  young  ruler 
needed  was  not  to  do  some  good  work  or  to  learn 
some  speculative  morality,  but  to  acknowledge 
God  as  the  Supreme  Good  and  act  accordingly. 
This  strikes  at  his  sin,  the  love  of  riches.  It 
does  not  mean:  'ask  God ;  read  His  command- 
ments, do  not  ask  me?  The  other  accounts  pre- 
sent this  alternative :  Christ  either  claims  that 
He  is  Himself  God,  or  denies  His  own  perfect 
goodness.  The  answer  rebukes  the  error  of  the 
question,  that  eternal  life  can  be  won  by  good 
works.  —  But  if  thou  wouldest  enter  into  life, 

U 


keep  the  commandments.  The  possibility  of  do- 
ing this  perfectly  had  just  been  denied.  Our 
Lord  therefore  seeks  to  show  the  young  man  how 
much  he  falls  short  of  such  a  keeping  of  the 
commandments.  What  follows  shows  that  his 
obedience,  however  strict,  did  not  recognize  God 
as  the  supreme  good. 

Ver.  18.  Which?  That  is,  of  what  kind. — 
Thou  Shalt  not  kill,  etc.  Those  commandments 
involving  duties  toward  our  fellow  men  are  cited, 
so  as  to  meet  the  young  man  on  his  own 
ground. 

Ver.  19.  Honour  thy  father  and  thy  mother. 
This  commandment  connects  the  two  classes  of 
duties  enjoined  in  the  Decalogue,  but  is  here  pre- 
sented as  involving  duty  to  man.  Hence  the 
position  it  occupies  in  all  three  accounts.  —  Thou 
Shalt  love  thy  neighhour  as  thyself.  A  summing 
up  of  our  duties  to  men,  taken  from  Lev.  xiv.  18. 
Comp.  Mark  xii.  28  ff. 

Ver.  20.  All  these  have  I  kept.  Externally 
moral,  perhaps  self-righteous,  he  yet  felt  that  he 
lacked  something.  Peace  of  conscience  had  not 
been  attained  by  his  keeping  of  '  all  these.'  He 
had  yet  to  learn  how  much  he  lacked  of  even 
comprehending  the  spirituality  of  the  law. 

Ver.  21.  If  thou  wouldest  be  perfect.  Mark 
and  Luke:  'one  thing  thou  lackest.'  One  duty 
still  remained  to  make  his  obedience  complete, 
judged  from  his  own  point  of  view.  Not  that  he 
had  done  all  except  this  one  duty,  but  z^test  is  pro- 
posed, to  prove  that  the  whole  obedience  lacked 
the  proper  motive. — Sell  all  thy  goods.  In  his 
case  love  of  his  possessions  was  the  great  hin- 
drance ;  in  another  it  might  have  been  something 
else.  AH  we  have  belongs  to  Christ,  but  this 
command  is  not  to  be  literally  obeyed  by  every 
one.  The  gospel  is  here  put  in  a  legal  form  to 
reach  the  conscience  of  the  young  man ;  the 
'  treasure  in  heaven  '  is  not  bought  by  voluntary 
poverty.  (Comp.  chaps,  v.  12  ;  vi.  20.) — Come, 
follow  me.  The  final  test.  Whenever  property 
interferes  with  following  Christ,  it  must  be  given 
up;  and  he  who  would  be  a  Christian  must  be 
ready  to  relinquish  it  for  Christ's  sake,  not  to 
win  salvation  nor  to  buy  a  superior  place  in 
heaven. 

Ver.  22.  He  went  away  sorrowful.  Not  un- 
affected, he  yet  went  away.  Nothing  further  is 
known  of  him.  As  Jesus  '  loved  him,'  and  there- 
fore taught  him  his  duty,  that  love  may  have  fol- 
lowed him  and  led  him  to  a  right  decision.  But 
the  silence  about  his  future  course  hints,  that 
whatever  light  and  love  one  receives,  the  decision 
is  to  be  made  by  the  man  himself.  — Our  Lord's 
comments  on  '  riches  '  show  that  this  young  man's 
pride  was  intrenched  in  his  wealth  ;  a  part  of  it 
he  might  have  been  willing  to  pay  for  '  eternal 
life  ; '  but  being  his  idol,  it  must  be  entirely  relin- 
quished before  he  could  enter  the  kingdom  of 


l62       THE   GOSPEL   ACCORDING   TO    MATTHEW.     [Chaps.  XIX.  27-XX.  16. 

heaven.      The   hindrance   is   often   removed  by  saying  occurs  about  an  elephant.     '  The  camel 

God's  Providence.  was  more  familiar  to  the  hearers  of  the   Saviour 

Ver.  23.     A  ricli  man  shall  enter  hardly,  i.  e.,  than  the  elephant,  and  on  account  of  the  hump 

'  with   difficulty,'   into   the   kingdom   of   heaven,  on  its  back,  it  was  especially  adapted  to  symbol- 

Comp.  Mark  x.  24  :   '  them   that  trust  in  riches.'  ize  earthly  wealth  as  a  heavy  load   and  serious 

Yet  such  trust  is  the  natural  result  of  possession,  impediment  to  entrance  through  the  narrow  gate 

or  of  even  the  strong  desire  to  possess.  of  the  kingdom  of  heaven.' 

Ver.  24.  Easier  for  a  camel,  etc.  A  strong  Ver.  25.  Who  then  can  be  saved?  Since  all 
declaration  of  impossibility  (comp.  ver.  26).  This  may  have  some  possessions,  and  naturally  love  to 
has  been  weakened  in  two  ways  :  (i.)  by  the  have  more.  Their  temporal  views  of  the  king- 
change  of  a  single  letter  (in  some  manuscripts),  dom  were  also  mixed  with  their  question, 
of  the  original,  altering  'camel'  into  'rope;'  Ver.  26.  Looked  upon  them.  To  give  force 
(2.)  by  explaining  the  eye  of  a  needle  to  mean  to  this  profound  statement,  and  perhaps  in  kindly 
the  small  gate  for  foot  passengers  at  the  entrance  sympathy  with  their  weakness  and  want  of  un- 
to cities.  The  first  is  incorrect,  the  second  un-  derstanding.  — With  men  this  is  impossible.  Not 
certain  and  unnecessary.  The  literal  sense  is  not  only  in  their  judgment,  but  with  their  power.  — 
too  strong,  as  both  the  context  and  abundant  With  God  all  things  are  possible.  God's  grace 
facts  show.  Our  Lord  had  already  spoken  of  a  not  only  can,  but  does,  save  some  who  are  rich 
'  camel '  as  a  figure  for  something  very  large  in  spite  of  all  the  hindrances  their  wealth  occa- 
(chap.  xxiii.  24) ;  and  in  the  Talmud  the  same  sions. 


Chapter  XIX.  27-XX.  16. 

The  Reward  promised  to  the  Apostles  and  the  Parable  of  the  Laborers,  illus- 
trating the  Nature  of  that  Reward  {of  Free  Gr-ace). 

27  nPHEN  answered  Peter  and  said  unto  him,  Behold,  "we  have  '''^^f\^-^^ 

-L  forsaken^  all,  and  followed  thee  ;  what  shall  we  have  there-    ch^p.^i^yl^o 

28  fore  .-•  ^     And  Jesus  said  unto  them,  Verily  I  say  unto  you,  That    "• 

ye  which  have ^  followed  me,  in  the  *  regeneration  <^  when  the  *  r^^ "';•■?■ 
Son  of  man  shall  sit  in  *  the  throne  of  his  glory,  ^  ye  also  shall  c  See^ciiap. 
sit  upon  twelve  thrones,  *  judging  the  twelve  tribes  of  Israel.  ^Luk^xxii. 

29  And  every  one  that  hath  forsaken  ^  houses,  or  brethren,  or  sis-     2°.'  ^^^' "" 
ters,  or  father,  or  mother,  or  wife,^  or  children,  or  lands,  for  my 

name's  sake,  shall  receive  a  hundredfold,  and  shall  inherit  ever-/chap.xx.i6; 

30  lasting  life.     But -^  many  that  are  ^rst  shall  be  last;  and  ^  the     Luke  xiif' 
last  shall  be  first.'^  ^Comp.chap. 

XX.   I.     For  the  kingdom  of  heaven  is  like  unto  a  man  that  is  a 
householder,  which  ^  went  out  early   in    the   morning  to  hire 

2  labourers  into  ''  his  vineyard.    And  when  he  had  agreed  with  the  ^  chap.  xxi. 
labourers  for  '  a  penny  a  day,  he  sent  them  into  his  vineyard,  i  L'^.^chap. 

3  And  he  went  out  about  the  third  hour,  and  saw  others  standing     "'""'■  ^^' 

4  idle  in  the  marketplace,^  And  said  unto  them  ;  1°  Go  ye  also 
into  the  vineyard,  and  whatsoever  is  right  I  will  give  you.    And 

5  they  went  their  way.     Again  he  went  out  about  the  sixth  and 

6  ninth  hour,  and  did  likewise.     And  *  about  the  eleventh  hour"  k  Comp.  i 
he  went   out,  and  found  others  standing  idle,i2  ^nd  saith  unto     ^"''■'"'•* 

7  them.  Why  stand  ye  here  all  the  day  idle  t    They  say  unto  him. 
Because  no  man  hath  i^  hired  us.     He  saith  unto  them.  Go  ye 

1  Lo,  we  left  2  ^^j^^t  then  shall  we  have  ?  3  ^^^^-^  i^^j^g        4  on 

s  that  left  ^  the  best  authorities  otnit  or  wife 

■^  But  many  shall  be  last  that  are  first ;  and  first  that  are  last  «  vvho 

9  in  the  market-place  idle  10  to  them  he  said  "  hour 

12  omit  idle  w  gj^it  hath 


Chaps.  XIX.  27-XX.  i6.]     THE   GOSPEL  ACCORDING   TO   MATTHEW.       163 

"also  into  the  vineyard  ;  and  whatsoever  is  right,  that  shall  ye 

8  receive.^"^     So  ^^  'when  even  was  come,  the  lord  of  the  vineyard  /Lev. xk.  13. 
saith  unto  '"his  steward,  Call  the  labourers,  and  give  ^^  them  their  '«  Luke  viu. 

9  hire,  beginning  from  the  last  unto  the  first.     And  when  they 
came  that  were  hired  about  the  eleventh  hour,  they  received 

10  every  man  a  penny.     But  when  the  first  came,  they  supposed 
that  they  should  have  received  ^^  more ;  and  they  likewise  re- 

1 1  ceived  every  man  a  penny.     And  when  they  had  ^^  received  it, 

12  they  murmured  against  the  goodman  of  the  house,^^  Saying, 
These  last  have  wrought  but  one  ^'^  hour,  and  thou  hast  made 

them  equal  unto  us,  which  have  borne  ^^  the  burden  and"  heat  «Lukexii.s5! 

^  Jas.  1.  II. 

13  of  the  day.^2    But  he  answered  one  of  them,  and  said,^^  0  Friend,  o  chaps,  xxii 
I  do  thee  no  wrong :  didst  not  thou  agree  with  me  for  a  penny .'' 

14  Take  ^  tJiat  thine  is^  and  go  thy  way  :  I  wilP^  give  unto  this  ^  chap.  xxv 

15  last,  even  as  unto  thee.     *  Is  it,  not  lawful  for  me  to  do  what  I  ?Comp.  Rom 
will  with  mine  own  .-'     *■  Is  ^^  thine  eye  evil,  because  I  am  good  }  r  Deut.  xv.gj 

see  chap.  vL 

16  So  'the  last  shall  be  first,  and  the  first  last :  for  many  be  called,     23. 

■'  s  See    chap. 

but  few  chosen.^^  "ix.  30. 

'*  tAe  best  authorities  omit  and  whatsoever  is  right,  that  shall  ye  receive 
^^  And  1^  pay  ^'^  would  receive  ^^  omit  had 

^^  householder  ^°  last  spent  one  ^^  who  bore 

^  the  burden  of  the  day  and  the  scorching  heat 
23  answered  and  to  one  of  them  ^*  Take  up  that  which  is  thine 

^  but  I  will,  or,  it  is  my  will  to  26  Qr  is 

"^  the  best  authorities  omit  {though  many  insert)  for  many  be  called,  but  few 
cliosen. 

The  direct  reply  to  Peter's  question  is  found  find   a  secondary   and   partial   fulfihnent   of   the 

in  all  three  accounts  ;  the  parable   is  peculiar  to  promise  in  the  high  position  of  the  Apostles  in 

Matthew.     It  loses  most  of  its  seeming  ditficul-  the  Church. — When   the   Son  of  man   shall   sit. 

ties,  when  connected  with  the  previous  conversa-  A  definite   period,  when   our  Lord  shall  appear 

tion.     The  question  of  Peter  had  reference  to  a  on  the  throne  of  his  glory,  the  throne  which  be- 

freeminent  reward,  and  after  the  promise  to  them  longs  to,  results  from,  and  manifests   His  glory, 

(which  is  changed  immediately  into  a  promise   to  as    conqueror,   ruler,    and  judge.  —  Upon   twelve 

all)  this  parable   teaches  that  this  reward  is  of  thrones.     Christ  will  take  His  seat  upon  His  own 

free   grace,    and   that    the    Apostles    themselves,  throne  ;  the  Twelve  will  be  promoted  to  thrones 

though  first  called  and  first  to  forsake  all,  should  prepared  for  them.     Whether  Matthias  or  Paul 

not  on  that  account  expect  a  preeminent  reward,  takes  the  place  of  Judas  among  the  Twelve  is  dis- 

Self-sacrifice  for  Christ,   not  priority  in  time,  is  puted.     It  is  therefore  difficult  to  press  a  literal 

the  ground  of  preeminence.     Chap.   xix.   30,  in-  meaning  upon  the  promise. — Judging.     This  re- 

troduces    a    statement    to    be    illustrated   ('But  fers  more  to   their  high   position,  than  to  acts  of 

many,'  etc.)  ;  chap.  .xx.  16,  repeats  it  as  enforced  judging.  —  The  twelve  tribes  of  Israel.     Scarcely 

('So  the  last,'  etc.).  the  Jewish  nation,  since  our  Lord    had  already 

Ver.  27.     Lo,  we  left  all.     Whatever  they  had,  told   them  that  His   Church  was  to  be  distinct 

and  not  all  of  them  were  poor,  they  left. — What  from    this.       Probably    Christ's    people,    among 

then   shall  we  have.     '  We  '  in   contrast  to  this  whom  the  Apostles  shall  occupy  the  most  exalted 

young  man  who  did  not  stand  the  test.     The  an-  position  at  His  return. 

swer  indicates  a  little  self-righteous  boasting  in  Ver.  29.     And  every  one.     The  promise  is  of 

the  question  ;  the  parable  would  oppose  any  rem-  general  application.  —  Houses.     '  Homes,'  house- 

nant  of  a  mercenary  spirit  lurking  in  it.     Preem-  hold   ties,   rather  than   '  possessions,'   which  are 

inence  was  probably  anticipated  by  Peter,  and  is  mentioned    afterwards.  —  Brethren,    etc.       '  The 

promised  in  the  next  verse.  family  relations   are   mentioned   in  the  order  in 

Ver.   28.     Ye,  z.  (?.,  the  Apostles. — In  the  re-  which   they  would  be    left.'  —  'Wife'   is   to  be 

generation,   or  '  renovation  '  (only  here  and  Tit.  omitted   both    here    and   in    Mark   x.  29,   but  is 

iii.   5).     Joined   with   what  follows,   which   tells  found  in  Luke  xviii.  29. — For  my  name's  sake. 

'when '  this  will  be,  and  shows  that  it  means  the  Mark  adds  :  '  and  the  gospel's.'     Out  of  love  to 

accomplishment  of  the  spiritual  renovation  of  the  Christ  and  to  advance  His  cause.     The  motive  is 

world  (comp.  Rev.  xxi.  5  ;   Acts  iii.  21).     As  this  everything  ;  self-denial  to  buy  God's  favor  is  no 

will  be  the  final  stage  of  a  continuous  work,  we  self-denial.  —  Hundred-fold.      Mark   adds  :  '  now 


l64      THE    GOSPEL   ACCORDING   TO    MATTHEW.     [Chaps.  XIX.  27-XX.  i6. 


in  this  time.'  Abundant  compensation  will  be 
given  even  in  this  life.  Lange  :  '  Believers  are 
to  find  a  new  and  eternal  home  and  country,  new 
and  eternal  relationships,  and  new  and  eternal 
possessions,  of  which  the  blessings  enjoyed  by 
them  on  earth  are  to  be  the  earnest  and  foretaste. 
All  these  promises  are  summed  up  in  that  of 
being  made  heirs  of  eternal  life  (Rom.  viii.).' 
Comp.  Mark  x.  29,  30. 

Ver.  30.  But  many  shall  be  last  that  are  first, ; 
and  first  that  are  last.  A  general  truth  in  pro- 
verbial form  ;  here  a  caution  against  trusting 
to  appearances  or  to  the  permanence  of  present 
circumstances  and  conditions.  The  promise  must 
be  accompanied  by  a  caution,  especially  in  view 
of  the  coming  apostasy  of  Judas.  The  Twelve 
also  were  liable  to  mistake  priority  in  time  of 
calling  for  priority  in  position,  —  a  frequent  mis- 
take in  every  human  society,  but  doubly  a  mis- 
take where  God's  free  grace  is  concerned. 

Chap.  XX.  Ver.  i.  A  man  that  is  a  house- 
holder. The  '  householder '  signifies  God  ;  the 
'  vineyard '  the  kingdom  of  heaven  (comp.  Is.  v. 
1-7;  Cant.  viii.  12);  the  'steward'  (ver.  8) 
Christ;  the  'twelfth  hour'  of  the  day,  or  the 
evening,  the  coming  of  Christ ;  the  other  'hours,' 
the  different  periods  of  calling  into  service.  — 
Labourers.  Specially  the  Apostles,  yet  including 
all  Christians. 

Ver.  2.  For  a  penny,  or  '  shilling  '  {denarius). 
Between  14  and  15  cents,  the  usual  pay  for  a 
day's  labor.  Explanations  :  The  general  idea  is 
of  reward,  but  with  a  special  reference  to  tem- 
poral rewards,  which  may  be  received  while  eter- 
nal life  is  lost.  Inconsistent  with  the  dignity  of 
the  parable  ;  and  inapplicable  to  the  Apostles. 
Besides  the  penny  was  paid  at  the  close  of  the 
day,  /.  e.,  at  the  end  of  man's  life  or  the  day  of 
final  account,  just  when  the  temporal  reward 
ceases.  Eternal  salvation  is  meant ;  for  while 
the  idea  of  reward  is  present,  the  whole  drift  of 
the  parable  teaches  us  that  God's  grace  is  free 
(ver.  15).  The  mercenary  spirit  of  the  first  la- 
borers has  a  primary  reference  to  the  Jews  and 
their  prejudice  against  the  Gentiles.  This  en- 
vious disposition  is  thus  rebuked.  The  Gentile 
converts  went  to  work  as  soon  as  they  were 
called,  without  a  definite  agreement  as  to  price, 
trusting  in  the  justice  and  mercy  of  the  house- 
holder. They  are  commended,  and  to  them  was 
given  far  more  than  they  could  ask  or  deserve. 
—  Those  first  called  represent  nationally  the 
Jews,  called  with  a  definite  covenant ;  individu- 
ally, those  called  in  early  life  and  who  have  spent 
their  days  in  God's  service.  Such  are  warned 
against  boasting,  or  claiming  of  higher  reward 
than  those  called  afterwards  ;  a  necessary  cau- 
tion. 

Ver.  3.  Third  hour.  About  nine  o'clock  in 
the  morning,  when  the  market-place  would  be 
full.  —  Idle.  'The  greatest  man  of  business  on 
the  market-place  of  the  world  is  a  mere  idle 
gazer  '  (Stier).  On  the  special  interpretations  of 
the  different  hours,  see  the  close  of  the  sec- 
tion. 

Ver.  4.  Whatsoever  is  right  I  will  give  you. 
The  wages  promised  indefinite  ;  the  correct  read- 
ing in  ver.  7  omits  all  promise  of  reward.  The 
parable  illustrates  the  truth  that  salvation  is  of 
grace. 

Ver.  7.    Because  no  man  hired  us.    The  elev- 


enth hour  laborers  are  accepted,  but  they  were 
mainly  those  who  had  no  opportunity  at  an  ear- 
lier period. 

Ver.  8.  His  steward.  Christ,  the  overseer  of 
the  house  of  God,  entrusted  with  the  whole  econ- 
omy of  salvation  including  the  distribution  of 
the  final  reward  (Heb.  iii.  6  ;  John  v.  27  ;  Rev. 
ii.  7,  10,  17,  28,  etc.).  It  was  the  Jewish  custom 
to  pay  laborers  at  the  close  of  the  day. 

Ver.  9.  They  received  every  man  a  penny,  or 
'shilling.'  More  than  they  expected.  God  does 
not  measure  His  reward  by  the  length  of  man's 
life,  but  by  the  fidelity  of  his  services,  for  the 
labor  is  not  to  earn  the  reward  but  to  prepare 
for  it. 

Ver.  12.  These  last  spent  one  hour,  etc.  A  well- 
grounded  complaint,  if  salvation  were  of  works. 

Ver.  13.  Didst  thou  not  agree  with  me  I  The 
legal  claim  is  answered  in  a  legal  way. 

Ver.  14.  Go  thy  way.  This  does  not  neces- 
sarily imply  that  the  first  were  finally  rejected, 
receiving  only  the  temporal  good  they  bargained 
for. — I  will  give,  'it  is  my  will  or  pleasure  to 
give.'  The  ground  is  the  wish  of  the  house- 
holder. 

Ver.  15.  Or  is  thine  eye  evil.  Envy  was  the 
real  motive,  and  the  envy  was  occasioned  by  the 
kindness  of  the  householder :  because  I  am  good, 
or  '  kind.' 

Ver.  16.  The  proverbial  expression  of  chap, 
xix.  30,  recurs  with  a  different  order.  The  para- 
ble, therefore,  illustrates  the  truth  that  the  order 
in  the  calling  of  individuals  and  nations  will  in 
many  (not  all)  cases  be  reversed  in  their  final  posi- 
tion in  heaven.  An  encouragement  to  those  called 
late  in  life  ;  a  solemn  warning  to  those  called 
early,  urging  them  to  be  humble,  and  ever  mind- 
ful of  their  unworthiness  before  God,  lest  they 
be  overtaken  by  others  or  forfeit  their  reward 
altogether.  The  admonition  was  intended,  first, 
for  the  Apostles,  especially  for  Peter,  whose 
question  called  forth  this  parable  ;  then  for  Jew- 
ish Christians  generally,  in  their  feelings  to  the 
Gentile  converts,  and  in  their  legal  tendency ; 
and  lastly,  for  all  Christians  who  enjoy  special 
spiritual  privileges  and  the  great  blessing  of  an 
early  acquaintance  with  the  Saviour.  — '  Many 
are  called,  but  few  are  chosen.'  This  is  to  be 
omitted,  though  found  in  many  authorities.  If 
genuine,  it  means,  many  are  called  to  be  heirs  of 
salvation,  yet  few  chosen  to  be  preeminent.  Free 
grace  w?V//w  the  Church  is  thus  indicated. — An 
exclusive  meaning  is  not  to  be  pressed  upon  the 
various  times  of  hiring,  which  show  the  repeated 
call.  At  these  quarters  of  the  natural  day,  labor- 
ers would  be  waiting.  Special  applications  :  The 
morning,  the  age  from  Adam  to  Noah  ;  the  third 
hour,  from  Noah  to  Abraham ;  the  si.xth  hour, 
from  Abraham  to  Moses  ;  the  ninth  hour,  from 
Moses  to  Christ,  and  the  eleventh  hour,  from 
Christ  to  the  end  of  the  world.  The  different 
ages  in  the  life  of  individuals  :  childhood,  youth, 
manhood,  old  age,  and  the  years  of  decrepitude. 
Lange  :  the  first  laborers,  Jewish  Christians  gen- 
erally, who  were  characterized  by  a  mercenary 
spirit ;  the  Apostles  are  included  as  a  warning  to 
them  ;  the  second  class,  '  standing  in  the  mari:et- 
place,'  the  Jewish  proselytes  ;  those  hired  at  the 
sixth  and  ninth  hour,  the  Gentile  races  ;  '  the 
eleventh  hour '  laborers,  the  fruits  of  missionary 
labors  in  latter  days. 


Chap.  XX.  17-34.]    THE   GOSPEL  ACCORDING   TO   MATTHEW.  165 


Chapter  XX.   17-34. 

Further  Revelation  respecting  His  Sufferings  ;  tJie  Ambitious  Request  of  the 
Mother  of  James  and  John ;  the  Healing  of  two  Blind  Men  near  Jer- 
icho. 

17  "    A   ND  Jesus  ^  going  up  to  Jerusalem  took  ^  the  twelve  disci- '^  *^^;"Y'' ■'^ 


'A 


18  /a.  pies  apart  in  the  way,  and^  said  unto  them,  Behold,  *we  ^  sle''chlp^' 
go  up  to  Jerusalem  ;  and  the  Son  of  man  shall  be  betrayed  *    ^"-  ^'• 
unto  the  chief  priests  and  unto  the  ^  scribes,  and  they  shall  con- 

19  demn  him  to  death,  And  '^  shall  deliver  him  to  ^  the  Gentiles  '^  to  <:  chap.  xxvii. 
mock,  and  to  scourge,  and  to  crucify  him  :  '^  and  *  the  third  day     Acts  ii.  23. 

.  .      „  d  Chap.  xxviL 

he  shall  rise  agam."  i6-3i. 

20  *  Then  came  to  him  the  mother  of  •''Zebedee's  children  ^  with  e  mark  x.  35 

-45- 

her  sons,  "  worshipping  /«V;z,  and  desiring  a  certain  thing^°  of /Chap.iv.  21. 

21  him.    And  he  said  unto  her.  What  wilt  ^1  thou  .^    She  saith  unto     ^"'•^• 
him.  Grant  ^^  that  these  my  two  sons  ''  may  sit,  the  ^  one  on  thy  AComp.chap. 

22  right  hand,  and  the  other  ^^  on  the  left,^^  in  thy  kingdom.     But     '^^'  ^^" 
Jesus  answered  and   said.  Ye  know  not  what  ye  ask.     Are  ye 

able  *  to  drink  of  ^^  the   cup  that  I  shall  drink  of,^'''  and  to  be  i  Chap.  xxvi. 
baptized  with  the  baptism  that  I  am  baptized  with.?^'^    They     xv'iii. 'n; 

-^        comp.  Is.  li. 

23  say  unto  him,  We  are  able.     And  ^^  he  saith  unto  them,  *  Ye     22. 
shall  drink  indeed  of  my  cup,^^  and   be  baptized  with  the  bap-     j'''-  ^ ;  Rev. 
tism  that  I  am  baptized  with  :  ^'^  but  to  sit  on  my  right  hand, 

and  on  my  left,^''  is  not  mine  to  give,  ^  but  it  shall  be  given  to  /Comp.chap. 

24  them  ^^  for  whom  "*  it  is  '^  prepared  of  my  Father.     And  when  '«  Chap.  xxv. 
the  ten  heard  it^^  they  were  moved  with  indignation  against  ^* 

25  the  two  brethren.     But  Jesus  called  them  unto  him,  and  said. 


"  Ye  know  that  the  princes  ^s  of  the  Gentiles  °  exercise  domin-  "  ^"'"p 


Luke 
5-27- 

ion  26  over  them,   and  they  that  are  great  ^^  exercise  authority  "'P^'-^-^- 

26  upon  28  them.     ^  But   it  shall  not  be  so  ^9  among  you :  but  who-  p  chap.  xxiii 
soever  will  be  "^^  great  among  you,  let  him  be ^^  your  « minister  ;     ^''3^^'^^ 

27  And  whosoever  will  be  chief  ^^  among  yon,  let  him  be  ^^  your  ^  ?^^^'  '"" 

28  *"  servant :  Even  as  the  Son  of  man  came  not  to  be  ministered  r  chap.  xxii. 
unto,   but  *  to   minister,   and  *  to   give   his   life   a   ransom   for  ^  John  xiii.  4, 

u  13-15;  Phil. 

"  many.  a.  7. 

i  Is.   liii.    10  i 
Dan.  ix.  26; 

1  as  Jesus  was  2  ^e  took  ^  and  in  the  way  he  *  delivered  -^2°^°  xim'' 

5^;;z//the  «  unto  ''  omzf  him  «  be  raised  up     f^  6 ;'Tit"ii. 

9  the  sons  of  Zebedee  "  asking  somewhat  "  wouldest  '4;  i  Pet.  i. 

12  command  i^  ^nd  one  "  thy  left  hand  ^^  o/m't  oi  «is'.'lm.  ... 

^^  am  to  drink  ?  12  ;  chap.' 

"  t/ie  best  authorities  <7;;zzV  and  to  be  baptized  with  the  baptism  that  I  am     ^j|,-  ;f  ;„ 

baptized  with  ?  is  g„^jf.  ^^d  i9  my  cup  indeed  ye  shall  drink  :      ix.  28.  ' 

20  myltil  hand  21  /^  /^  yj,^  ^j^^j^^  22  hath  been 

^^  of  it  24  sore  displeased  concerning  25  rulers 

26  lordship  27  (.^gj^  great  ones  28  over 

29  Not  so  shall  it  be         ^o  would  become        3i  shall  be        ^2  would  be  first 


xviii.  35-43- 
w  Comp.  chap 
ix.  27-31. 


[66  THE   GOSPEL  ACCORDING   TO   MATTHEW.      [Chap.  XX.  17-34. 

29  "  And  as  they  departed  ^  from  Jericho,  a  great  multitude  f ol-  ^  .^^^."^^^^e 

30  lowed  him.  And,  behold,  "  two  blind  men  sitting  by  the  way 
side,  when  they  heard  that  Jesus  passed  ^^  by,  cried  out,  saying, 

31  Have  mercy  on  us,  O  Lord,  ^/loii  Son  of  David.^^  And  the 
multitude  rebuked  them,  because  3*^  they  should  hold  their 
peace  :  but  they  cried  the  more,  saying.  Have  mercy  on  us,  O 

32  Lord,  t/iou  Son  of  David.^^     And  Jesus  stood  still,  and  called 

33  them,  and  said.  What  will  ye  that  I  shall  2"  do  unto  you  ?    They 

34  say  unto  him.  Lord,  that  our  eyes  may  be  opened.  So  Jesus 
had  compassion  on  tJieni^  and  ^^  "'  touched  their  eyes  :  and  im- 
mediately their  eyes  received  ^^  sight,  and  they  ^^  followed 
him. 

*8  went  out  '*  was  passing 

35  Lord,  have  mercy  on  us,  thou  Son  of  David  !  ^^  that 

8''  oiiiit  shall  2^  And  Jesus  being  moved  with  compassion 

8^  they  received  their  sight  ^°  otnit  they 


Chronology.  The  final  journey  to  Jerusalem 
begins.  The  approach  of  His  death  calls  for  a 
third  prediction  to  the  Twelve,  more  specific  in 
its  details.  The  crucifixion  is  mentioned  only  in 
Matthew's  account.  On  the  way  from  Perea 
(see  note  at  the  beginning  of  chap.  xix. )  to  Jer- 
icho, Salome,  the  wife  of  Zebedee,  prefers  an 
ambitious  request  in  behalf  of  her  two  sons. 
This  was  probably  occasioned  by  the  prediction, 
and  leads  to  further  instruction.  Reaching  Jer- 
icho about  a  week  before  the  Passover,  our  Lord 
performed  the  miracle  mentioned  in  vers.  30-34. 
Matthevfc'  mentions  two  blind  men,  Mark  and 
Luke  but  one,  the  former  giving  his  name.  Mat- 
thew and  Mark  say  that  the  miracle  occurred  as 
they  went  out  of  Jericho  ;  Luke  '  as  He  was 
come  nigh  unto  Jericho.'  He  also  narrates  the 
interview  with  Zaccheus  and  the  parable  of  the 
ten  pounds,  as  following  this  miracle  and  imme- 
diately preceding  the  journey  to  Jerusalem.  Ac- 
cepting Luke's  order,  we  suppose  that  our  Lord 
remained  for  a  day  at  Jericho,  and  that  the  heal- 
ing occurred  during  some  excursion  into  the 
neighborhood. 

Ver.  1 7.  And  as  Jesus  was  going  up  to  Jeru- 
salem. Mark  (x.  32)  is  more  graphic.  He  hast- 
ened before  them,  arousing  their  amazement  and 
fear. — He  took  the  twelve  disciples  apart.  Re- 
ferred, incorrectly,  by  some  to  the  retirement  to 
Ephraim  (John  xi.  54). 

Ver.  18.  We  go  up  to  Jerusalem.  On  the 
journey  to  death  which  He  had  previouslv  pre- 
dicted (chap.  xvi.  21).  — Delivered  unto  the  chief 
priests.  More  detailed  than  chap.  xvii.  22  :  '  into 
the  hands  of  men.'  A  double  betrayal  is  implied  : 
first  by  His  professed  friends  to  His  declared 
enemies  ;  then  by  His  own  people  to  the  Gen- 
tiles.— They  shall  condemn  him  to  death.  A  ref- 
erence to  the  judicial  condemnation  on  the  part 
of  the  Sanhedrin  (chap,  xxvii.  i). 

Ver.  19  And  shall  deliver  him  unto  the  Gen- 
tiles. Comp.  chap,  xxvii.  2  ff.  — To  mock,  and  to 
scourge,  and  to  crucify.  Mark  and  Luke  add  : 
'  spit  upon.'  Fulfilled  in  every  detail.  —  And  the 
third  day  he  shall  be  raised  up.  This  is  added 
,is  before.     The  request  of  Salome  indicates  that 


the  disciples  did  not  understand  the  prediction  as 
a  whole  (Luke  xviii.  34),  plain  as  it  is  to  us. 

Ver.  20.  The  mother  of  the  sons  of  Zebedee. 
Salome,  according  to  an  ancient  tradition,  the 
daughter  of  Joseph  by  a  previous  marriage  ;  more 
probably  the  sister  of  Mary  the  mother  of  Jesus. 
Comp.  John  xix.  25,  and  notes  on  chap.  iv.  21  ; 
X.  2  ;  xiii.  55.  The  request  was  suggested  by  her 
sons  (comp.  Mark  x.  35),  James  and  John,  who 
were  called  Boanerges  (Mark  iii.  17)  and  had 
been  with  Jesus  on  the  Mount  of  Transfiguration 
(chap.  xvii.  i). — Worshipping  him,  i.e.,  saluting 
Him  with  reverence,  as  was  usual  in  asking  favor 
of  a  king.  —  Asking  somewhat.  She  asked  a 
favor  but  did  not  at  once  tell  what  it  was,  proba- 
bly because  doubtful  of  the  propriety  of  the  re- 
quest. 

Ver.  21.  One  on  thy  right  hand,  and  one  on 
thy  left  hand  in  thy  kingdom.  The  highest  places 
of  honor,  implying  special  authority  also,  as  is 
indicated  by  the  answer  (ver.  25).  The  request 
was  based  upon  ignorance  (comp.  ver.  22),  and 
prompted  by  ambition  (comp.  vers.  25-27),  how- 
ever natural  it  may  have  been. 

Ver.  22.  Ye  know  not  what  ye  ask.  Addressed 
to  James  and  John,  who  had  prompted  their 
mother.  The  request  could  scarcely  have  been 
occasioned  by  jealousy  of  Peter.  Had  he  been 
appointed  '  primate,'  this  would  have  been  an  op- 
portunity for  upholding  him  in  that  position. 
When  John  saw  the  crucified  thieves  on  the  right 
and  left  hand  of  his  dying  Lord,  he  knew  what 
he  had  asked. — To  drink  the  cup?  A  frequent 
Scriptural  figure  for  the  Providential  portion  as- 
signed to  any  one  ;  especially  for  a  suffering  lot. 
It  refers  to  inward  anguish  here.  —  '  With  the 
baptism,'  etc.  Omitted  by  the  best  authorities. 
It  occurs  in  Mark,  referring  to  the  outward  per- 
secutions.—  We  are  able.  They  were  not  the 
least  courageous  of  the  Twelve  (comp.  John  xviii. 
15),  but  they  also  forsook  Him  and  fled  (chap, 
xxvi.  56)  in  the  hour  of  trial. 

Ver.  23.  My  cup  indeed  ye  shall  drink.  James 
was  the  first  martyr  among  the  Twelve  ;  John 
died  a  natural  death  at  an  advanced  age,  but  in 
a  spiritual  sense  his  was  the  longest  martyrdom. 


CHAP.  XXI.  i-ii.]       THE    GOSPEL  ACCORDING   TO    MATTHEW. 


167 


—  "Is  not  mine,  etc.  Either,  it  is  not  a  boon  to 
be  gained  by  solicitation ;  or,  it  is  not  in  my  power, 
but  it  will  be  assigned  to  those  for  whom  it  has 
been  prepared,  according  '  to  the  eternal  predes- 
tination of  eternal  positions  in  the  kingdom  of 
God.'  Yet  these  two  might  occupy  the  position. 
Christ  affirms  that  His  will  as  Ruler  in  His  king- 
dom accords  with  the  eternal  purpose  of  God  ; 
a  purpose  which  forbade  their  ambitious  solicita- 
tion, because  its  individual  objects  were  as  yet 
concealed. 

Ver.  24.  The  ten,  including  Matthew  who  writes 
the  account.  A  proof  of  humility  and  truthful- 
ness. —  They  were  sore  displeased  concerning. 
This  displeasure  was  no  more  praiseworthy  than 
the  ambition  of  the  two,  and  was  speedily  dis- 
countenanced (comp.  Mark  x.  41,  42). 

Ver.  25.  The  rulers  of  the  Gentiles,  i.  e.,  'sec- 
ular princes.'  The  Jewish  form  of  government, 
as  ordained  by  God,  was  designed  to  exclude  tyr- 
anny.—  Exercise  lordship,  lord  it,  over  them, 
i.  e.,  exercise  tyrannical  and  arbitrary  power.  — 
Their  great  ones.  Either  conquerors  and  usurp- 
ers, or  the  officers  of  state. 

Ver.  26.  But  not  so  shall  it  be  among  you. 
To  maintain  superiority  of  rank  by  force  is  not 
Christian,  even  if  encouraged  by  ecclesiastical  or- 
ganizations. It  is  worst  of  all  in  such  organiza- 
tions, for  freedom  in  the  Christian  communion  is 
necessary  to  true  civil  freedom.  —  But  whosoever 
would  become  great  among  you,  /.  e.,  great  in  the 
next  life,  let  him  be  your  minister,  /.  e.,  in  this 
life.  Deep  humility  manifesting  itself  in  a  ser- 
vice of  love  is  the  measure  of  Christian  great- 
ness, actually  constituting  it  here,  but  acknowl- 
edged hereafter.  This  does  not  forbid  official 
orders  in  the  Church,  but  real  greatness  is  inde- 
pendent of  such  orders.  However  necessary, 
they  are  intended  to  advance  the  liberty  of  the 
Church.  Office  in  the  Church  is  to  be  a  ser- 
vice. 

Ver.  28.  Even  as  the  Son  of  man.  What  He 
asked  of  them  was  what  He  did  Himself. — 
Came.  His  appearing  in  the  world  was  not  to  be 
ministered  unto,  not  to  be  personally  served  by 
others,  nor  to  exercise  an  external  authority  for 
His  own  external  interest,  but  to  minister,  to 
serve  others,  as  His  whole  ministry  showed. 
Christ's  example  enforces  the  lesson  of  humility, 
but  a  deeper  truth  is  now  for  the  first  time  de- 
clared. —  And  to  give  his  life.  The  crowning  act 
of  His  ministering  to  others.  —  A  ransom  for 
many.  '  Ransom  '  may  mean  only  the  payment 
for  a  life  destroyed  (E.xod.  xxi.  20),  the  price  paid 
for  the  redemption  of  a  slave  (Lev.  xxv.  5).  As 
however  it  also  means  'propitiation'  (Prov.  xiii. 
8),  and  the  word  translated  '  for  '  means  '  in  the 
place  of,'  this  passage  affirms  that  our  Lord's 
death  was  vicarious  ;  by  His  death  as  a  ransom- 
price  the  'many'  are  to  be  redeemed  from  the 
guilt  and  power  of  sin.     As  soon  as  the  disciples 


could  bear  it,  they  were  taught  this  central  truth 
of  the  gospel,  to  which  they  gave  such  promi- 
nence, after  the  Holy  Ghost  came  upon  them. 
This  tender  rebuke  of  their  ambition  bases  the 
cardinal  grace  of  humility  upon  the  cardinal  doc- 
trine of  the  Atonement. 

Ver.  29.  And  as  they  went  out  of  Jericho. 
Comp.  Mark  x.  46  ;  Luke  xviii.  35.  Probably 
after  the  conversation  just  mentioned  our  Lord 
entered  Jericho,  and  meeting  a  multitude  there 
passed  out  of  the  city  with  them  and  returned 
again  to  encounter  Zaccheus  (Luke  xix.  2-10). 
On  this  excursion  He  passed  the  blind  men.  He 
left  Jericho  for  Bethany  on  noon  of  Friday  (8th 
of  Nisan),  a  week  before  the  crucifixion.  On 
Saturday  He  was  in  Bethany  (John  xii.  i).  Jer- 
icho was  in  the  tribe  of  Benjamin  on  the  borders 
of  Ephraim,  about  two  hours  journey  from  the 
Jordan,  and  the  road  thence  to  Jerusalem  was 
difficult  and  dangerous  (Luke  x.  30-34).  The 
district  was  a  blooming  oasis  in  the  midst  of  an 
extended  sandy  plain,  watered  and  fruitful,  rich 
in  palms,  roses,  and  balsam  :  hence  probably  the 
name  ('the  fragrant  city  ').  Built  by  the  Canaan- 
ites,  and  destroyed  by  Joshua  (Josh.  vi.  26),  it 
was  rebuilt  and  fortified  at  a  later  day,  and  be- 
came the  seat  of  a  school  of  the  prophets.  Her- 
od the  Great  beautified  it,  and  it  was  one  of  the 
most  pleasant  places  in  the  land.  In  the  twelfth 
century  scarcely  a  vestige  of  the  place  remained, 
there  is  now  on  the  site  a  wretched  village,  Richa 
or  Ericha,  with  about  200  inhabitants.  Robinson, 
however,  locates  the  old  Jericho  in  the  neighbor- 
hood of  the  fountain  of  Elisha  (two  miles  north- 
west of  Richa). 

Ver.  36.  Two  blind  men.  Mark  and  Luke 
mention  but  one  ('blind  Bartimeus,  the  son  of 
Timeus '),  probably  a  well-known  person,  and 
hence  especially  mentioned.  — Lord,  have  mercy 
on  us,  thou  Son  of  David,  the  better  supported 
order. 

Ver.  31.  That  they  should  hold  their  peace. 
The  multitude  did  not  object  to  the  title,  'son  of 
David'  (comp.  chap.  xxi.  9),  but  thought  the  cry 
would  annoy  our  Lord.  —  But  they  cried  the 
more.     In  persistent  faith. 

Ver.  32.  And  Jesus  stood  still.  He  now  al- 
lows Himself  to  be  publicly  called  :  '  Son  of 
David  ; '  comp.  His  previous  conduct  in  a  similar 
case  (chap.  ix.  27,  28).  Mark  adds  that  those 
about  the  blind  man  said  :  '  Be  of  good  courage, 
rise  ;  He  calleth  thee,'  showing  that  they  too  re- 
sponded to  the  Lord's  compassion. 

Ver.  34.  Touched  their  eyes.  Peculiar  to  Mat- 
thew ;  the  other  Gospels  insert  :  '  Thy  faith  hath 
saved  thee.'  The  question  of  ver.  32  was  de- 
signed to  call  forth  an  expression  of  this  faith.  — 
'  Thousands  have  read  this  simple  and  touching 
story  as  a  truthful  history  of  their  own  spiritual 
blindness,  and  its  removal  through  the  abounding 
grace  of  Jesus  Christ'  (J.  J.  Owen). 


"A 


Chapter   XXI.  i-il 
The  Public  Entry  into  yer-usalein. 

a  Mark  xi.  i 

ND  when  they  drew  nioh  unto  Jerusalem,  and  were  come     -.■<>;  lukk 

J  ^  J  XIX.  29-38. 

to  1   Bethpha2:e,   unto^  *the  mount  of   Olives,  then  sent  *  chaps. xxiv. 

i  o      '  '  3  ;    XXVI.  30; 

John   viii. 

^  came  unto  ^  to  i;Actsi.  12, 


l68  THE   GOSPEL  ACCORDING   TO   MATTHEW.     [Chap.  XXI.  i-ii. 

2  Jesus  3  two  disciples,  Saying  unto  them,  Go  into  the  village  * 
over  against  you,  and  straightway  ye  shall  find  an  ass  tied,  and 

3  a  colt  with  her  :  loose  them,  and  bring  them  unto  me.     And  if 
any  man  ^  &2iy  aught  unto  you,  ye   shall  say,  The  Lord  hath 

4  need  of  them  ;  and  straightway  he  will  send  them.     ^All  this  '  J°™  ""• " 
was  done,^  that  it  might  be  fulfilled  which  was  spoken  by  the 

5  prophet,  saying,  <*  Tell  ye  the  daughter  of   Sion,   Behold,  thy '^||A.uiKm 
King  cometh  unto  ^  thee,  meek,  and  sitting  upon  an  ass,  and  ^ 

6  a  colt  the  foal  of  an  ass.     And  the  disciples  went,  and  did  as 

7  Jesus  commanded^  them,  And  brought  the  ass,  and  the  colt, 
and  put  on  them  their  clothes,^  and  they  set  him  ^°  thereon, 

8  And  a  very  great  ^^  multitude  *  spread  their  garments  in  the  e  2  Kings  k 
way;  others  cut  down^^  branches  from  the  trees,  and  strewed 

9  thcm^^  in  the  way.     And  the  multitudes  that  went  before,^*  and 

that  followed,  cried    saying,  Hosanna  to   the    Son   of  David : 

•''Blessed  is  he  that  cometh  in  the  name  of  the  Lord  -^^  Hosanna  /  PsA.cxviii 

25, 26. 

10  ^in  the  highest.^^     And  when  he  was  come  into  Jerusalem,  all  ^rLuUeii.  m- 

11  the  city  was  moved,^^  saying.  Who  is  this.?  And  the  mul- ^'^^^^-^^1?^'^. 
titude  1'  said.  This  is  Jesus  ^  the  prophet  of  ^^  ^  Nazareth  of  Gal-  "f^^^  -^j^. 
ilee  '"■  ''^■'  '''•.' 

*■''-*—  14  ;  vii.  40; 

ix.  17. 

8  Jesus  sent  ^  insert  that  is  ^  any  one  i  See  chap.  ii. 

^  Now  this  hath  come  to  pass  '^  htsert  upon  *  appointed  ^^' 

^  garments  ^"  he  sat  ^^  most  of  the 

^2  omit  down  ^^  spread  them  •'^  iiisert  him 

15  substitute  (!)  ^^  stirred  "  multitudes 

18  the  prophet,  Jesus,  from 

Chronology.  The  date  of  the  public  entry  His  death.  A  remarkable  contrast  to  the  proces- 
into  Jerusalem  (narrated  by  all  four  Evangelists)  sion  to  Golgotha  (Luke  xviii.  26  ff.),  both  strictly 
was  Sunday,  the  \oth  of  the  month  Nisan.  We  in  keeping  with  the  purpose  of  His  mission,  'to 
hold  that  our  Lord  ate  the  Passover  at  the  usual  give  His  life  a  ransom  for  many.' 
time  (see  on  chap.  xxvi.  17),  and  was  crucified  on  Ver.  i.  Bethphage  ('house  of  figs').  Mark 
Friday.  Reckoning  back  from  this  date,  we  infer  and  Luke  add  :  ' and  Bethany '  ('house  of  dates '). 
that  He  left  Jericho  on  Friday,  the  8th  of  Nisan,  The  two  places  were  probably  near  each  other, 
reached  Bethany  the  next  day  ('six  days  before  but  of  the  former  no  trace  remains.  Bethphage 
the  passover ;' John  xii.  i).  On  the  evening  of  was  probably  nearer  to  Jerusalem.  Some  sup- 
that  day,  after  the  Sabbath  had  ended,  the  anoint-  pose  that  Bethany  lay  off  the  road  from  Jericho 
ing  by  Mary  in  the  house  of  Simon  the  leper  to  Jerusalem,  and  our  Lord  having  turned  aside 
took  place  (see  John  xii.  2).  On  the  reasons  for  to  visit  it,  now  returned  to  Bethphage  on  the  di' 
preferring  this  date,  see  on  chap.  xxvi. ;  comp.  rect  route.  —  The  mount  of  Olives.  This  lay  be- 
Mark  xiv.  3-9.  John  explicitly  says  (xii.  12)  that  tween  Bethphage  and  Jerusalem,  about  'a  Sab- 
the  entry  took  place  '  the  next  day.'  The  date  is  bath  day's  journey'  from  the  city  (Acts  i.  12). 
significant,  for  on  the  loth  of  Nisan  the  Paschal  There  were  three  roads  to  the  city,  a  winding 
lamb  was  selected  (Exod.  xii.  3),  being  kept  until  northern  one,  a  steep  footpath  directly  over  the 
the  14th.  summit,   and  a  southern  road,  usually  taken  by 

This   public  entry  was   intentional,  not    acci-  horsemen  and  caravans.     The  usual  opinion  has 

dental,  nor  caused  by  the  zeal  of  His  followers,  selected  the  middle  road  as  that  taken  by  our 

as  is  evident  from  all  the  details,  from  the  proph-  Lord   on   this   occasion,   but  the  view    that    He 

ecy  cited,  and  from  the   reply  to  the  Pharisees  passed  over  the  southern  or  main  road,  accords 

(Luke  xix.  40 :  'If  these  should  hold  their  peace  best  with  the  various  accounts  of  the  procession 

the  stones  would  immediately  cry  out ').     It  pre-  and  its  incidents.     See  on  Luke  xix.  41.     The 

pared   the    way   for   His    sufferings    by  a  public  hill  is  about  seven  hundred  feet  high,  overlooking 

avowal  of  His  mission,  was  a  temporary  assump-  every  part  of  Jerusalem,  which  lies   west  of  it, 

tion  of   His  rightful  royal  prerogative,  to  hasten  separated  from  it  by  the  valley  of   the  Kidron 

a  decision  in  Jerusalem.     A  merciful   measure  to  ('brook  Cedron,' John  xviii.  i).     The  Garden  of 

believing  hearts,  one  of  judgment  to  His  enemies.  Gethsemane  is  on  the  west  side  of  the  Mount. 

A  glimpse  of  glory  given  to  men,  but  only  in-  The  temple  was  in  the  foreground  as  one  looked 

creasing  the  hatred  of  the  rulers,  and  hastening  down   on  the   city  from   this   elevation.  —  Then 


Chap.  XXI.  i-ii.]    THE   GOSPEL  ACCORDING  TO    MATTHEW. 


169 


Jesus  sent  two  disciples.  Their  names  are  not 
given.  '  Tlie  sending  of  the  two  disciples  proves 
the  deliberate  intention  of  Jesus  to  give  a  certain 
solemnity  to  this  scene.  Till  then  He  had  with- 
drawn from  popular  e.xpressions  of  homage  ;  but 
once  at  least  He  wished  to  show  Himself  as  King 
Messiah  to  His  people.  It  was  a  last  call  ad- 
dressed by  Him  to  the  population  of  Jerusalem. 
This  course,  besides,  could  no  longer  compromise 
His  work.  He  knew  that  in  any  case  death 
awaited  Him  in  the  capital.'     (Godet.) 

Ver.  2.  Into  the  village.  Bethphage  ;  not 
Bethany,  from  which  He  had  just  come. — An 
ass  tied,  and  a  colt  with  her.  More  particular 
than  Mark  and  Luke,  who  mention  only  the  colt. 
The  more  literal  fulfilment  of  the  prophecy  is 
thus  shown.  The  unbroken  animal  would  be 
quieter  if  the  mother  was  with  him.  —  Loose 
them.  This  act  was  to  be  significant  of  Christ's 
royal  prerogative.  Yet  in  His  exercise  of  power 
the  willingness  of  men  concurs. 

Ver.  3.  If  any  one  say  aught,  etc.  Probably 
a  prediction,  as  well  as  a  measure  of  prudence. 
Both  Mark  and  Luke  give  it  in  substance.  —  The 
Lord  hath  need  of  them.  The  tone  is  still  royal, 
whether  '  the  Lord '  here  means  '  Jehovah,'  or 
simply  'the  Master.'  In  the  former  case  the 
animals  would  be  claimed  for  religious  purposes, 
by  Divine  authority  ;  in  the  latter  for  the  well- 
known  prophet.  The  two  meanings  coincided  in 
our  Lord's  intention,  whatever  the  owner  would 
understand. 

Ver.  4.  Now  this  hath  come  to  pass.  Of  this 
Divine  purpose  the  disciples  had  no  idea  at  the 
ticne  (John  xii.  16).  Lange  :  '  The  occasion  and 
need  of  the  moment  was  the  obvious  inotive. 
But  to  the  Spirit  of  God  these  historical  occa- 
sions were  arranged  coincidences  with  the  pro- 
phetical word.  Christ  was  in  need  of  the  foal 
of  the  ass,  inasmuch  as  He  could  not  make  His 
entrance  on  foot  in  the  midst  of  a  festal  proces- 
sion. He  must  not  be  lost  in  the  crowd  ;  it 
was  necessary  that  He  should  take  a  prominent 
position,  and  appear  preeminent.  But  if  He 
became  conspicuous,  it  must  be  in  the  most 
humble  and  peaceable  fashion  :  hence  the  choice 
of  the  ass.  The  dignity  of  the  procession  re- 
quired the  ass's  colt,  and  this  made  the  history 
all  the  more  symbolical.  But  it  could  not  be 
concealed  from  the  Spirit  of  Christ  that  here 
again  the  plain  historical  necessity  coincided  with 
the  symbolically  significant  fulfilment  of  a  pro- 
phetical word.'  Matthew  was  present,  but  only 
when  afterwards  inspired  did  he  know  what  it 
meant. 

Ver.  5.  Tell  ye  the  daughter  of  Zion.  From 
Is.  Ixii.  II.  —  Behold  thy  king  cometh,  etc. 
From  Zech.  ix.  9.  Both  prophecies  were  referred 
to  the  Messiah  by  the  Jews.  Our  Lord  was  to 
enter  Jerusalem  in  a  prominent  position,  not  lost 
in  the  crowd  thronging  to  the  Passover  feast ; 
He  chooses  to  ride  upon  the  foal  of  an  ass,  not 
on  a  horse,  the  symbol  of  pride.  But  He  thus  ful- 
filled a  prophetic  announcement,  in  which  the 
Messiah  is  represented  as  the  king  entering  Jeru- 
salem, and  yet  as  lowly,  the  meekness  .symbol- 
ized by  His  riding  upon  an  ass's  colt.  The  Fa- 
thers allegorized  the  incident,  regarding  the  colt 
as  a  symbol  of  the  Gentiles,  untamed  and  unclean 
before  Christ  sat  upon  them  and  sanctified  them, 
the  mother  representing  Judaism  under  the  yoke 
of  the  law. 

Ver.  6.     Mark  and  Luke  tell  of  the  dialogue 


with  the  owners,  which  was  virtuaR  i'  predicted  by 
our  Lord. 

Ver.  7.  Put  on  them  their  garments.  Upper 
garments,  to  serve  as  a  saddle. — And  he  sat 
thereon,  lit.,  '  on  them,'  the  animals,  not  the 
clothes.  He  rode  on  the  colt  (Mark  and  Luke), 
but  the  plural  here  is  justified  by  the  usage  of 
the  Greek  language.  It  suggests  moreover  that 
this  unbroken  colt  remained  quiet  because  the 
mother  was  with  it,  thus  affording  an  incidental 
evidence  of  truthfulness.  Some  suppose  that  the 
mother  represents  the  Old  Theocracy  running 
idly  by  the  side  of  the  young  Church,  but  this 
analogy  is  forced,  since  the  mother  went  along  to 
keep  the  colt  quiet. 

Ver.  8.  Most  of  the  multitude.  Some  (proba- 
bly the  greater  number,  as  it  would  seem  from 
ver.  1 1 )  had  come  from  Galilee  and  accompanied 
the  Lord  from  Jericho,  others  had  come  out  from 
Jerusalem  (John  xii.  12),  now  crowded  on  ac- 
count of  the  Passover.  '  It  is  probable  that  most 
of  the  latter  were  pilgrims,  not  inhabitants  of  the 
city,  and  are  spoken  of  by  John  as  '  people  that 
were  come  to  the  feast."  The  priests,  and  scribes, 
and  Pharisees,  stood  as  angry  or  contemptuous 
spectators,  and  not  only  refused  to  join  in  the 
rejoicings  and  hosannas,  but  bade  him  rebuke 
His  disciples,  and  command  them  to  be  silent 
(Luke  xix.  39).'  Andrews.  —  Spread  their  gar- 
ments. '  Oriental  mark  of  honor  at  the  reception 
of  kings,  on  their  entrance  into  cities  :  2  Kings 
ix.  13.'  (Lange.)  —  Others  cut  branches.  For 
the  same  purpose.  Probably  palm  branches 
(John  xii.  13);  significant  of  joy  and  victory. 

Ver.  9.  And  the  multitudes  that  went  before 
him,  etc.  In  responsive  chorus.  Such  '  antiph- 
onies  '  were  common  in  Jewish  worship,  especially 
in  the  recitation  of  the  Psalms.  Those  going  be- 
fore had  probably  come  from  Jerusalem  to  meet 
Him.  Stanley :  '  Two  vast  streams  of  people 
met  on  that  day.  The  one  poured  out  from  the 
city,  and,  as  they  came  through  the  gardens 
whose  clusters  of  palm  rose  on  the  southeast- 
ern corner  of  Olivet,  they  cut  down  the  long 
branches,  as  was  their  wont  at  the  feast  of  Taber- 
nacles, and  moved  upward  toward  Bethany  with 
loud  shouts  of  welcome.  From  Bethany  streamed 
forth  the  crowds  who  had  assembled  there  the 
previous   night.     The  road   soon  loses  sight  of 

Bethany The  two  streams   met  midway. 

Half  of  the  vast  mass,  turning  round  preceded  ; 
the  other  half  followed.  Gradually  the  long  pro- 
cession swept  up  over  the  ridge  where  first  be- 
gins "the  descent  of  the  Mount  of  Olives"  to- 
ward Jerusalem.  At  this  point  the  first  view  is 
caught  of  the  southeastern  corner  of  the  city. 
The  temple  and  the  more  northern  portions  are 
hid  by  the  slope  of  Olivet  on  the  right ;  what  is 

seen  is  only   Mount  Zion It  was  at  this 

precise  point  (may  it  not  have  been  from  the 
sight  thus  opening  upon  them  .-')  that  the  shout  of 
triumph  burst  forth  from  the  multitude  :  "  Ho- 
sanna  to  the  Son  of  David  !  Blessed  is  He  that 
cometh  in  the  name  of  the  Lord  !  "  A  few  mo- 
ments and  the  path  mounts  again  ;  it  climbs  a 
rugged  ascent  ;  it  reaches  a  ledge  of  smooth 
rock,  and  in  an  instant  the  whole  city  bursts  into 
view.'  Here  He  'wept  over  it'  —  Hosanna. 
The  Greek  form  of  a  Hebrew  word  found  in 
Ps.  c.xviii.  25,  meaning  :  '  Save  now,'  or  'give  thy 
salvation.'  Used  as  a  congratulatory  expression, 
here  applied  in  the  highest  sense  to  the  Messiah  : 
the  Son  of  David.  —  Blessed  is  he  that  cometh. 


I/O  THE   GOSPEL  ACCORDING   TO   MATTHEW.     [Chap.  XXI.  12-22 

etc.     The  greeting  to  the  pilgrims  at  their  en-    this  occurrence.    The  question  indicates  a  discus- 
trance  to    Jerusalem    on   festival    occasions  (Ps.    sion  of  His  character  rather  than  ignorance  of 


CXVIII. 


..vv.u.  26),  and  a  part  of  the  Passover  hymn  (Ps.  His  person.     The  effect  on  the  Pharisees  is  men- 

cxv.-cxviii.)  —  Hosanna  in  the  highest,  l  e..  May  tioned  in  Luke  xix.  39,  40  ;  John  xu.  19. 

our  Hosanna  be  ratified   in  heaven.     Other  e.x-  Ver.  11.     The  prophet  Jesus  from  Nazareth  of 

clamations  are   mentioned  bv    Mark   and   Luke,  GaUlee. '  The  Galileans  may  have  spoken  of  him 

since  in  such  a  multitude  they  would  differ.     The  with  some  pride  as  a  well  known  prophet,  but 

crowd  with  enthusiasm  thus  hail  Him  as  the  Mes-  they  do  not  now  declare  that  He  is  the  Messiah, 

siah,  probably  cherishing  political  hopes.  The  question  '  who  is  this  ? '  may  have  dampened 

Ver.  10.     All  the  city  was  moved.     E.xcited  by  their  enthusiasm. 


Chapter   XXI.    12-22, 


The  Cleansing  of  the  Temple  and  the  Cnrse  of  the  Barren  Fig  Tree. 

A  .  ir/~'ii  ^11*^  Makk    xi. 

ND  Jesus  went  into  the  temple  of  God,  and  cast  out  all    15-18; luke 
them  that  sold  and  bought  in  the  temple,  and  overthrew   ''"'■'*^ '"'' 
the  tables  of  the  *  money  changers,  and  the  seats  of  them  that  b  Comp.  Ex. 

-^  "  XXX.   13. 

13  sold  <"  doves, 1  And  said  ^  unto  them.  It  is  written, '' My  house -^  Lev.  1.14; 

^  '  '  .  V.  7;  XII.  S 

shall  be  called  the  ^  house  of  prayer  ;  but  *  ye  have  made  *  it  a  '^  Jsa.  wi.  ^. 

14  den  of  thieves.^     And  the  blind  and  the  lame  came  to  him  ^  in 

15  the  temple  ;  and  he  healed  them.  And'''  when  the  chief  priests 
and  scribes  saw  the  wonderful  things  that  he  did,  and  the  chil- 
dren ^  crying  in  the  temple,  and  saying,  Hosanna  to  the  Son  of 

16  David  ;  they  were  sore  displeased,  And  said  unto  him,  Hearest 
thou  what   these   say  .''  ^     And  Jesus   saith   unto   them.  Yea ; 

have  ^*^  ye  never  read,  •''Out  of  the  mouth  of  ^  babes  and  suck-'^cha'p^xi.'^'s. 

17  lings  thou   hast  perfected  ^^  praise  .-'     And  he  left  them,  and 

''  went  ^2  out  of  the  city  into  '  Bethany  :  and  he  lodged  ^^  there,  f  chap''  xxvi^' 

18  *Now  in  the  morning,  as  he  returned  into  1*  the  city,  he  hun-     1,'  ii,''^;'" 

19  gered.     And  when  he  saw  a  ^^  fig  tree  in  the  way,^^  he  came  to    ag-xxiTso; 
it,  and  found  nothing  thereon,  but   leaves  only,  and  said  ^  unto     18;  xi'i. 'i/' 

k  IvIariv  \i. 

it.  Let  no  fruit  grow  on  thee  henceforward  ^"  for  ever.     'And     -^-m- 

1      IS     1         r  •   1  ^  Mark  xi. 

20  presently  ^^  the  fig  tree  withered  away.    And  when  the  disciples    20-24- 
saw  it,  they  marvelled,  saying.  How  soon  is  the  fig  tree  ^°  with- 

21  ered  away  !   Jesus  ^'^  answered  and  said  unto  them,  "  Verily  I  say 
unto  you,  If  ye  have  faith,  and  "doubt  not,  ye  shall  not  only  do 
\\\\%  zvJiich  is  done  "^^  to   the  fig  tree,  but  also  if^^ye   shall  say    J^^-'-^- 
unto  this  mountain,  Be  thou  removed,  and  be  thou  cast '^^  into 

22  the  sea  ;  it  shall  be  done.     And  "  all  things,  whatsoever  ye  shall  „  see  chap, 
ask  in  prayer,  believing,  ye  shall  receive. 

^  the  doves  2  j^g  s^j^]-,  %  ^  4  make  ^  robbers 

®  And  there  came  unto  him  blind  and  lame  t  g^t 

8  itisert  that  were  ^  are  saying  1  10  did  11  prepared 

12  went  forth  ^^  Bethany,  and  lodged  "  was  returning  to 

15  a  single  "  y^y  jj^g  ^^y  gj^g 

"  No  more  shall  there  be  fruit  from  thee  i^  immediately 

^8  How  immediately  the  fig  tree  is  20  ^^d  Jesus 

21  what  is  done  "22  gyg^  if  23  taken  and  cast 


m  Chap.  xvii. 

20. 
n  Rom.  iv.  20; 


vu.  7. 


Chap.  XXI.  12-22.]      THE   GOSPEL  ACCORDING   TO   MATTHEW. 


171 


Contents.  The  cleansing  of  the  temple  and 
the  cursing  of  the  barren  fig  tree  were  closely 
connected.  According  to  the  fuller  account  of 
Mark,  on  the  day  of  His  triumphal  entry  our 
Lord  looked  round  about  the  temple,  passed  out 
to  Bethany  and  lodged  there.  The  next  day 
(Monday),  on  His  way  to  Jerusalem,  He  pro- 
nounced the  curse  on  the  barren  fig  tree,  after- 
wards cleansing  the  temple.  The  discourse  about 
the  fig  tree  took  place  the  next  morning  (Tues- 
day). The  order  of  Matthew,  in  accordance  with 
his  habit  and  purpose,  points  out  more  emphat- 
ically the  unbelief  of  the  chief  priests  and  scribes 
(ver.  15),  as  represented  by  the  fig  tree. 

The  Temple  was  built  on  Mount  Moriah,  the 
top  of  which  was  enlarged  by  building  walls  from 
the  valley  (of  Jehosaphat)  and  filling  in.  The 
first  edifice  was  erected  by  Solomon,  in  seven 
years  (B.  C.  1005),  destroyed  by  Nebuchadnezzar 
(B.  C.  584).  The  second  by  Zerubbabel,  seventy 
years  afterwards,  on  the  same  site.  It  was  in- 
ferior to  the  first,  not  in  size  but  in  magnificence  ; 
the  ark  had  been  burnt  with  the  first  temple,  and 
the  Shekinah  (or  visible  Glory)  did  not  return. 
(Its  real  return  was  the  visit  of  Christ.)  This 
building  was  frequently  desolated  and  profaned, 
last  of  all  by  the  Romans  under  Herod  the  Great, 
who,  to  gain  favor  with  the  Jews,  afterwards  re- 
stored it  and  rendered  it  more  magnificent  in 
some  respects  than  before.  The  word  '  temple  ' 
was  applied  to  the  whole  inclosure,  which  was 
square  in  form.  Inside  its  high  wall  were  the 
'  porches,'  or  covered  walks.  Of  these  there 
were  two  rows  ;  on  the  south  side  three.  Solo- 
mon's porch  was  on  the  east  side  towards  the 
Mount  of  Olives,  and  so  was  the  '  Beautiful 
Gate,'  a  magnificent  entrance  to  the  inclosure, 
directly  facing  the  entrance  to  the  temple  proper. 
A  second  wall  within  the  first  divided  the  more 
sacred  part  of  the  inclosure  from  that  into  which 
Gentiles  might  enter  :  hence  the  outer  court  was 
called  the  court  of  the  Gentiles.  This  was  largest 
on  the  south  side.  The  more  sacred  inclosure 
was  an  oblong  square  ;  the  part  nearest  the 
Beautiful  Gate  was  called  the  court  of  the  tuoi?ten, 
and  here  the  Jews  commonly  worshipped.  On 
the  western  side  of  this  court  was  a  high  wall, 
beyond  this  the  court  of  the  Israelites,  entered 
after  an  ascent  of  fifteen  steps  by  the  Gate  Nica- 
nor.  All  around  this  court  were  rooms  for  the 
use  of  the  Levites,  and  within  it,  separated  from 
it  by  a  low  wall,  was  the  court  of  the  priests.  At 
the  eastern  end  of  this  court  stood  the  altar  of 
burnt  offering  and  the  laver,  and  here  the  daily 
service  of  the  temple  was  performed.  Within 
this  court  was  the  temple  itself.  In  front  of  it 
was  an  elevated  porch,  and  by  the  entrance,  on 
the  east  side,  stood  the  pillars  Jachin  and  Boaz. 
The  Holy  place,  a  room  sixty  feet  long  and  thirty 
broad,  contained  the  golden  candlestick,  the  table 
of  shew-bread  and  the  altar  of  incense.  Beyond 
this  was  the  Holy  of  Holies,  a  square  apartment, 
separated  from  the  Holy  Place  by  a  costly  veil. 
Into  this  the  High  Priest  entered  once  a  year. 
White  marble  was  the  material  chiefly  used  in 
the  whole  structure,  and  gold  and  silver  plating 
was  frequent  in  the  more  sacred  parts  of  the 
edifice.  Elevated  as  it  was,  and  dazzling  to  the 
eye,  as  one  came  over  '  the  mountains  of  Jeru- 
salem,' it  could  not  fail  to  produce  a  powerful 
impression.  Designed  to  convey  a  spiritual  les- 
son, it  too  often  only  awakened  pride.  It  has 
been  regarded  as   the  symbol   of   the  dwelling- 


place  of  Jehovah  ;  a  figure  of  the  human  form  ; 
a  symbol  of  heaven  ;  a  figure  of  the  Jewish  theoc- 
racy. But  its  highest  significance  was  as  a  type 
of  the  body  of  Christ  (John  ii.  21).  In  this  view 
it  was  none  the  less  the  dwelling-place  of  Jeho- 
vah. 

The  court  of  the  Gentiles,  the  scene  of  the  in- 
cident we  are  about  to  consider,  did  not  exist  in 
the  first  or  second  temple.  Owing  to  the  ad- 
vancement of  proselytism  and  the  fact  that  de- 
vout Gentiles  ('  proselytes  of  the  gate  ')  brought 
gifts  to  the  temple,  it  grew  in  importance.  —  See 
the  Bible  Dictionaries. 

Ver.  12.  And  Jesus  went  into  the  temple  of 
God.  On  the  day  of  His  entr\',  He  had  entered  it 
and  'looked  round'  (Mark  xi.  11),  as  if  to  take 
formal  possession  of  it.  This  entrance  was  on 
Monday  to  purify  it ;  on  Tuesday  He  took  final 
leave  of  it  (chap.  xxiv.  i).  This  was  a  fulfilment 
of  the  prophecy  of  Haggai  (ii.  9)  :  '  The  glory  of 
this  latter  house  shall  be  greater  than  of  the 
former.'  —  Cast  out,  from  the  court  of  the  Gen- 
tiles.—  Sold  and  bought.  A  market  was  held 
there,  for  the  sale  of  animals  and  those  things 
necessary  for  the  temple  service.  Not  the  less  a 
desecration  because  so  great  a  convenience.  — 
Money  changers.  The  temple  tribute  must  be 
paid  in  Jewish  coin  (Exod.  xxx.  13),  while  Roman 
money  was  at  that  time  the  currency  of  Palestine. 
The  agents  for  collecting  this  tribute  (chap.  xvii. 
24)  probably  found  it  more  convenient  to  ex- 
change money  at  Jerusalem,  and  may  have  them- 
selves been  the  '  money  changers.'  — The  seats,  or 
'stands.'  —  The  doves.  Needed  for  offerings  by 
the  poor  and  at  the  purification  of  women.  —  No 
resistance  seems  to  have  been  offered.  The  traf- 
fickers were  doubtless  awed  by  the  superhuman 
authority  and  dignity  of  our  Lord. 

Ver.  13.  It  is  written.  The  first  clause  is 
from  Is.  Ivi.  7  ;  the  second  from  Jer.  vii.  7.  — 
Ye  make  it  a  den  of  robbers.  What  they  did 
here  was  a  sign  of  the  general  venality  and  cor- 
ruption, a  desecration  of  a  place  of  worship  for 
purposes  of  gain,  ill-gotten  often  enough.  Isaiah 
adds,  'for  all  nations  '  (which  Mark  retains),  al- 
luding to  the  extension  of  God's  blessings  to  the 
Gentiles.  This  driving  of  bargains  in  the  place 
where  the  Gentiles  could  come  and  pray,  was  a 
robbery,  a  contemptuous  disregard  of  the  rights 
and  privileges  of  the  Gentiles.  —  At  the  begin- 
ning of  His  ministry  (at  the  first  Passover)  our 
Lord  had  performed  a  similar  cleansing,  narrated 
by  John  (ii.  13-17).  Such  a  cleansing  was  ap- 
propriate both  at  the  beginning  and  the  close  of 
Christ's  ministry.  In  the  first  case  it  was  more 
the  act  of  a  reformer ;  here  it  assumes  a  Mes- 
sianic character.  In  both  we  find  power,  holy 
zeal  for  the  honor  of  the  Lord  of  the  temple ; 
hence  an  outbreak  of  passion  is  inconceivable. 

Ver.  14.  Blind  and  lame.  'A  house  of  prayer' 
becomes  a  house  of  mercy.  The  making  it  '  a 
den  of  robbers  '  was  unmerciful. 

Ver.  15.  Wonderful  things.  Including  all  His 
doings,  especially  this  driving  out  of  the  traders. 
—  And  the  children  that  were  crying  in  the  tem- 
ple. The  Hosannas  of  the  day  of  entry  were 
kept  up  by  the  children,  probably  only  by  the 
children. 

Ver.  16.  Hearest  thou  what  these  are  saying  1 
They  seem  to  complain  that  children  express  a 
religious  sentiment,  and  contemptuously  hint  that 
only  children  call  Him  Messiah.  Bigotry  can  al- 
ways find  some  trifle  on  which  to  ground  its  ob- 


1/2 


THE   GOSPEL  ACCORDING   TO   MATTHEW.      [Chap.  XXI.  12-46. 


jections.  — Did  ye  ne?er  read!  A  pointed  rebuke, 
for  He  quotes  from  the  Book  it  was  their  busi- 
ness to  read.  —  Out  of  the  mouth  of  babes,  etc. 
From  Ps.  viii.  2,  which  speaks  of  the  great  God 
being  glorified  by  His  insignificant  creatures,  al- 
though wc  find  in  it  a  typical  reference  to  the 
Messiah.  Lange  :  i.  The  praise  of  the  Messiah 
is  the  praise  of  God.  2.  The  praise  of  children 
is  a  praise  which  God  Himself  has  prepared  for 
Himself,  the  miraculous  energy  of  His  Spirit. 
3.  The  scribes  might  fill  up  the  rest :  Thou 
hast  prepared  praise  —  '  on  account  of  Thine  ad- 
versaries to  bring  to  silence  the  enemy  and  the  ac- 
cuser.^ 

Ver.  17.  And  he  left  them,  etc.  On  Monday 
evening  (see  Introductory  note).  —  Bethany  was 
His  stronghold. 

Ver.  18.  Now  in  the  morning.  On  Monday 
morning.  To  give  point  to  the  incident,  Matthew 
unites  the  two  morning  walks  from  Bethany  (on 
Monday  and  Tuesday).  —  He  hungered.  An  ac- 
tual physical  want ;  it  may  have  been  occasioned 
by  His  leaving  Bethany  very  early  in  His  zeal  to 
purify  the  temple  where  He  had  seen  the  abuses 
as  He  looked  about,  on  the  previous  evening. 
Human  want  and  Divine  power  are  exhibited 
simultaneously.  On  Sunday  He  entered  Jeru- 
salem amid  hosannas,  on  Monday  in  hunger. 
This  hunger  may  symbolize  His  longings  for 
some  better  fruit  from  His  chosen  people. 

Ver.  19.  A  single  (lit.,  'one  ')  fig  tree.  A  sol- 
itary one.  —  By  the  way  side,  where  it  was  cus- 
tomary to  plant  such  trees,  as  the  dust  was 
thought  to  help  the  productiveness.  —  But  leaves 
only.  Mark  adds  :  '  for  the  time  of  figs  was  not 
yet.'  The  usual  explanation  is  that  the  fruit  of 
the  fig  tree  precedes  the  leaf,  hence  it  promised 
fruit.  A  recent  traveller  in  Palestine  (T.  W. 
Chambers)  says  this  is  not  the  case,  and  gives  the 
following  explanation  :  '  The  tree  bears  two  crops, 
an  early  ripe  fig  which  is  crude  and  without  flavor 
and  valueless,  and  a  later  fig  which  is  full  of 
sweetness  and  flavor,  and  highly  esteemed.  All 
trees  bear  the  first,  only  good  ones  have  the  sec- 
ond. Now  the  tree  our  Lord  saw  had  not  the 
second,  for  the  time  of  that  had  not  yet  come, 
but  it  had  not  even  the  first,  for  it  had  nothing 
but  leaves,  and  the  lack  of  the  first  was  sure  evi- 
dence that  the  second  would  also  be  wanting.' 
The  solitary  tree  was  a  figure  of  Israel  set  by  it- 
self ;  the  leaves  represented  the  hypocritical  pre- 
tensions to  sanctity,  the  barrenness  the  lack  of 
real  holiness.  Applicable  to  false  professors  in 
every  age.  —  No  more  shall  there  be  fruit  from 


thee,  etc.  Peter  (Mark  xi.  21)  calls  this  a  curs- 
ing of  the  tree,  i.  e.,  a  condemning  to  destruction. 
A  miracle  of  punishment,  both  a  parable  and 
prophecy  in  action:  a  'parable,'  teaching  that 
false  professors  will  be  judged  ;  a  '  prophecy  '  in 
its  particular  application  to  the  Jews.  There  is 
no  evidence  that  this  affected  private  property. 
The  miracle  is  a  proof  of  goodness  and  severity. 
(In  the  Old  Testament  the  fig  tree  appears  as  a 
symbol  of  evil. )  —  And  immediately  the  fig  tree 
withered  away.  On  Tuesday  morning  it  was 
found  to  be  'dried  up  from  the  roots'  (Mark  xi. 
20).  The  application  to  the  Jewish  people  is  un- 
mistakable. Both  the  actual  desolation  of  the 
land  and  the  judgment  on  the  people  are  pre- 
figured. The  curse  was  for  falsehood  as  well  as 
barrenness.  The  true  fruit  of  any  people  before 
the  Incarnation  would  have  been  to  own  that 
they  had  no  fruit,  that  without  Christ  they  could 
do  nothing.  The  Gentiles  owned  this  ;  but  the 
Jews  boasted  of  their  law,  temple,  worship,  cere- 
monies, prerogatives,  and  good  works,  thus  re- 
sembling the  fig  tree  with  pretensions,  deceitful 
leaves  without  fruit.  Their  condemnation  was, 
not  that  they  were  sick,  but  that,  being  sick,  they 
counted  themselves  whole  (condensed  from 
Trench  and  Witsius). 

Ver.  21.  If  ye  have  faith.  Comp.  chap.  xvii. 
20  ;  Mark  xi.  22.  Such  faith  also  could  perhaps 
exist  only  in  Christ  Himself,  but  as  it  was  ap- 
proximated by  the  disciples  their  power  would 
correspond.  —  To  this  mountain.  Either  the 
Mount  of  Olives,  the  size  and  exceeding  difficulty 
being  thus  emphasized,  or  the  mount  on  which 
the  temple  stood.  The  latter  reference  suggests 
that  they  in  their  faith  should  bring  about  the 
destruction  of  the  Jewish  theocracy.  Punitive 
power  is  spoken  of ;  hence  the  faith  required 
forbids  arbitrariness  and  also  an  unforgiving 
spirit  (comp.  Mark  xi.  25,  26,  where  the  latter 
thought  is  brought  out).  This  promise  has  a 
spiritual  application  to  all  believers,  but  gives  no 
encouragement  to  fanatical  attempts  at  working 
miracles. 

Ver.  22.  And  all  things,  etc.  Mark  :  'there- 
fore,' showing  that  the  primary  application,  so 
far  as  miraculous  power  is  concerned,  was  to  the 
Twelve.  As  applied  to  all  Christians,  it  is  of 
course  confined  to  prayers  of  faith  (vers.  21  and 
22),  implying  agreement  with  the  will  of  God, 
and  excluding  the  abuse  of  this  promise.  Christ 
defines  believing  and  effective  prayer  to  be 
prayer  in  His  name  (John  xiv.  13;  xv.  16  j  xvi. 
24). 


23 


Chapter   XXI.    23-46. 
The  Attack  of  the  High  Priests  and  Elders,  our  Lord's  Victorious  Reply. 
ND  when  he  was  come  into  the  temple,  the  chief  priests  "  ^^""^  ™ 


"A^ 


27—33 ; 

and  the  elders  of  the  people  came  unto  him  as  he  was    ^g""^^  ""■  ' 
teaching,  and  said,  *By  what  authority  doest  thou  these  things  }  ^  ^^^^-  ^"^^ 
24  and  who  gave  thee  this  authority  .?     And  Jesus  answered  and 
said  unto  them,  I  also  will  ask  you  one  thing,  which  if  ye  tell 
me,  I  in  like  wise  ^  will  tell  you  by  what  authority  I  do  these 

^  I  also 


Chap.  XXI.  23-46.]      THE   GOSPEL  ACCORDING   TO    MATTHEW.  173 

25  things.  The  baptism  of  John,  whence  was  it  ?  from  heaven,  or 
of  2  men  ?  And  they  reasoned  with^  themselves,  saying,  If  we 
shall  .say,  From   heaven ;  he  will   say  unto  us,  Why  did  ye  not 

26  then  believe  him  ?     But  if  we  shall  say.  Of  ^  men  ;  "  we  fear  the  ^  ver.  46; 

27  people  ;*  for  all  hold  John  as  '' a  prophet.  And  they  answered  <;  slT '"cLp. 
Jesus,  and  said,  We  cannot  tell.^     And  he  ^  said  unto  them, 

28  Neither  tell  I  you  by  what  authority  I  do  these  things.     *  But  e  see    chap. 

•'  xvii.  25. 

what  think  ye }     A  certain^  man  had  two  sons  ;  and  he  came  to 
the   first,  and   said,  Son,^  go  work   to-day  in   my  ^  •^vineyard, /ver.  33; 
2Q  He  ^*^  answered   and  said,  I  will    not;   but  afterward  he  ^re- ,°- ver.'32;'  ' 

,.,..,  chap,  xxvii. 

^o  pented,  and  went.     And  he  came  to  the  second,  and  said  like-    3.;  2  Cor. 

.  vn.    8,     10; 

wise.     And  he  answered  and  said,  I  ^^,"  sir  ;  and  went  not.     Heb.vii.  21. 

31  Whether  of  them  ^^  twain  did  the  will  of  his  father.?  They  say 
unto  him, ^3  The  first.     Jesus  saith  unto  them.  Verily  I  say  unto 

you,  That ''  the  publicans  and  '  the  harlots  go  into  the  kingdom  ^  Luke   vii 

32  of  God  before  you.^*  For  John  came  unto  you  *in  the  way  of  ^Lukevn.  37 
righteousness,  and  ye  believed  him  not ;  but  '  the  publicans  and  '^  [["'s?;^''^''' 
the  harlots  believed  him:  and  ye,  when  ye  had  seen  zV,  ^  re-  ^Lukem.12. 
pented  not  ^^  afterward,  that  ye  might  believe  him. 

33  Hear  another  parable:  "'There  was  a  certain  householder,  "\-^2^\v^k 
which  ^^  planted  "  a  vineyard,  and  "hedged  it  round  about, ^'  and  «  p's.^ixS. s; 

Is.  V.    I  t  566 

°  digged  a  wine-press  in  it,  and  "  built  a  tower,  and  ^  let  it  out     ver.  28. 

34  to  husbandmen,  and  *  went  into  a  far  ^^  country :  And  when  the  /  Cant.  viii 
time  ^^  of  the  fruit  ^  drew  near,  he  sent  his  servants  to  the  hus-  g  chap.  xxv 

35  bandmen,  '"that  they  might ^^  receive  the  fruits  of  it.^'^  And  the  comp.  Luke 
husbandmen   took  his   servants,  and  *  beat  one,  and  *  killed  an-  ^  Cam.    viii. 

36  other,  and  "stoned  another.     Again,  "he   sent  other   servants  •^  ^^b.xi. 36; 

J  '  o         '  comp.  2  Chr. 

37  more  than  the  first :  and  they  did  unto  them  likewise.^^  ■^'-^^  ^  chapV^iu! 
last  of  all-*  he  sent  unto  them  his  son,  saying.  They  will  rever-     j^j'^'xhlt! 

38  ence  my  son.  But  when  the  husbandmen  saw  the  son,  they  "isV-"^''" 
said  among  themselves, '^  This  is  the  heir;  come,   let  us  kill  "  ^j^'^'"' '"'^' 

39  him,  and  let  us  seize  on  ^^  his  inheritance.  And  they  caught  ^^  '"  ^.  ^^'  '""' 
him,    and  ^  cast   kiin'^~   out    of   the    vineyard,    and    slew   him.  '^x  nthM^n 

40  When  the  lord  therefore  ^^  of  the  vineyard  cometh,^^  what  will 
4.1   he  do  unto   those  husbandmen  .?     They  say  unto   him.  He  will 

•    ^  in  Ml     1  J  ■     y  Actsxiii.46; 

miserably  destroy  those  wicked  "^^   men,   and  ^  will  let  out  his     xviii.6; 

xxviii.  28 ; 

vineyard  unto  other  husbandmen,  which  ^^  shall  render  him  the     comp.  chap 


VIII.   II,  12. 


-  from  3  among  *  multitude 

^  We  know  not  ^  He  also  "^  ojnii  certain  ^  Child 

9  the  10  And  he  "  will  go  ^^  the 

^^  07nit  unto  him  1*  before  you  into  the  kingdom  of  God 

1^  when  ye  saw  it,  did  not  even  repent 

'^'^  a  man  that  was  a  householder  who  ^"^  set  a  hedge  about  it 

^^  another  ^^  season  ^'^  fruits  ^^  to 

22  his  fruits  -^  dealt  with  them  in  like  manner  2*  afterward 

^^  and  keep  ^^  took  ^"^  cast  him  forth 

^^  therefore  the  lord  29  snail  come  ^^  miserable  ^^  who 


174  THE   GOSPEL  ACCORDING   TO    MATTHEW.     [Chap.  XXI 

42  fruits  in  their  seasons.  Jesus  saith  unto  them,  Did  ye  never 
read  in  the  Scripture's,  'The  stone  which  the  builders  rejected, 
the  same  is  become  ^2  the  head  of  the  corner :  this  is  the  Lord's 

43  doing,33  and  it  is  marvellous  in  our  eyes  ?  Therefore  say  I  unto 
you,  '^  The   kingdom  of  God   shall  be   taken  ^*  from  you,  and 

44  given  35  to  a  nation  bringing  forth  the  fruits  thereof.  And 
«  whosoever  shall  fall  ^^  on  this  stone  shall  be  broken :  but  on 

45  whomsoever  it  shall  fall,  *  it  will  grind  him  to  powder.^"  And 
when  the  chief  priests  and^s  Pharisees  had^o  heard  his  parables, 

46  they  perceived  that  he  spake  of  them.  But  ^^  ''when  they 
sought  to  lay  hands  ^i  on  him,  they  '^  feared  the  multitude,*^  be- 
cause ^3  they  took  him  for  a  prophet. 

82  was  made  ^^  or  this  /lead  of  the  corner  was  from  the  Lord 

8*  taken  away  »^  shall  be  given  ^«  he  that  falleth 

s'^  scatter  him  as  chaff  ^^  and  the  ^9  ^;;„v  had 

40  And  *^  hold  ^^  multitudes  ^^  since 


23-46 


PsA.  cxviii. 
22,  23 ;  Acts 
iv.  II ;  I  Pet. 
ii.  7. 


a  Is.  viii  14, 
is;  I  Pet. 
ii.  8. 

b  Amos  ix.  9. 

c  Markxi.  18; 

Luke      xix. 

47 ;  John 

vii.  30,  44. 
d  Ver.  II  ;  see 

vpr.  26. 


Time,  Tuesday,  in  the  temple,  after  the  dis- 
course about  the  fig  tree.  The  events  recorded 
in  chaps,  x.xii.,  xxiii.,  took  place  on  the  same 
day  ;  the  discourse  in  chaps,  xxiv.,  xxvi.,  was  de- 
livered in  the  evening  as  our  Lord  returned  from 
Jerusalem  to  Bethany  (on  the  Mount  of  Olives). 
Contents.  The  assault  of  the  high  priests 
quickly  repelled  by  the  question  about  the  Bap- 
tist (vers.  23-27)  :  two  parables  directed  against 
them  (vers.  28-32;  33-44);  their  continued  hos- 
tility (vers.  45,  46).  A  Ihird  parable  (chap.  xxii. 
1-14),  which  might  be  included  in  this  section, 
is  placed  by  itself,  because  peculiar  to  Matthew 
and  probably  uttered  later  (see  vers.  45,  46). 

Ver.  23.  Into  the  temple,  probably  the  'court 
of  the  Israelites.'  —  The  chief  priests  and  the 
elders  of  the  people.  Mark  and  Luke  add  :  '  the 
scribes.'  Perhaps  a  formal  delegation  from  the 
Sanhedrin.  —  By  what  authority  doest  thou  these 
things  ?  Referring  both  to  His  teaching  there, 
and  to  His  cleansing  of  the  temple  on  the  pre- 
vious day.  They  were  the  proper  persons  to 
challenge  His  authority.  —  And  who  gave  thee, 
etc.  '  Even  if  you  assume  to  be  a  prophet,  who 
sent  you  ? '  A  hint  at  the  old  charge  of  Satanic 
power. 

Ver.  24.  I  also,  etc.  Our  Lord  places  His 
authority  and  that  of  John  together.  If  they 
were  incompetent  to  decide  in  the  one  case,  they 
were  in  the  other.  The  opportunity  to  decide 
aright  was  given  them,  but  they  refused  it. 

Ver.  25.  The  baptism  of  John.  As  represent- 
ing his  whole  ministry.  —  And  they  reasoned,  con- 
sulted, so  as  to  agree  upon  the  answer.  , 

Ver.  26.  From  men.  This  they  evidently  be- 
lieved.—  We  fear  the  multitude.  Demagogues 
who  lead  'the  multitude'  astray  'fear  the  multi- 
tude.' 

Ver.  27.  We  know  not.  A  falsehood ;  as 
vers.  25,  26,  show.  —  Neither  tell  I  you,  etc. 
Christ  answers  their  thought  :  we  will  not  tell. 
This  refusal  is  similar  to  that  made  when  a  sign 
from  heaven  was  demanded  (chap.  xii.  38  ff.). 
The  answer  assumes  their  proven  and  confessed 
incompetency  to  decide  on  the  authority  of  a 
prophet,   and    consequently   Hi.s    superiority   to 


their  questioning.     Such  a  defeat  increased  their 
opposition. 

Ver.  28.  But  what  think  ye.  Peculiar  to 
Matthew.  This  parable  assumes  the  conceal- 
ment and  falsity  of  their  real  opinion.  Spoken 
in  love,  as  an  invitation  and  warning,  it  led  to 
greater  enmity. —Two  sons.  The  two  classes 
represented  are  mentioned  in  ver.  3.  —  Child.  Af- 
fectionate address.  — Go  work  to-day  in  the  vine- 
yard. God  asks  His  people  to  labor  every  day 
in  the  work  He  appoints  to  them,  but  a  special 
work  is  here  meant,  namely,  '  belief  ; '  see  ver. 
32  ;  comp.  John  vi.  29  :  '  This  is  the  work  of 
God,  that  ye  believe  on  Him,  whom  He  hath 
sent.' 

Ver.  29.  Repented,  '  changed  his  mind  ; '  the 
application  refers  to  genuine  repentance. 

Ver.  30.  I  will  go,  sir.  I,  in  contrast  with  this 
one  who  refuses  ;  an  expression  of  pride.  The 
answer  was  hypocritical,  since  it  is  not  added 
that  he  changed  his  mind,  but  simply  went  not. 

Ver.  31.  The  publicans  were  already  entering, 
having  listened  to  John's  preaching  of  repent- 
ance, and  being  disposed  to  follow  Christ.  —  Go 
before  you.  This  does  not  imply  that  the  rulers 
would  follow ;  though  it  invites  them  to  do  so. 

Ver.  32.  In  the  way  of  righteousness.  In  the 
way  of  repentance,  turning  to  that  righteousness 
of  life  (which  the  Pharisees  professed  to  esteem); 
perhaps  with  an  allusion  to  Christ  Himself  as 
the  Way  (John  xiv.  6).  —  Did  not  even  repent 
afterward.  Even  after  seeing  the  repentance  of 
these  classes,  you  did  not  profit  by  it,  Remark- 
able cases  of  conversion  are  designed  to  be 
means  of  influencing  others.  —  In  the  parable 
the  refusing  yet  repenting  son  is  put  first  because 
it  suited  the  application  to  the  publicans  who 
'  went  before.'  In  the  more  general  application 
there  is  no  such  priority.  The  proud  and  hypo- 
critical are  always  harder  to  influence  than  open 
sinners. 

Ver.  33.  Hear  another  parable.  Spoken  to  the 
chief  priests  and  elders,  so  embittered  by  the  re- 
sult" of  their  attack.  This  parable  points  out 
the  crime  to  which  their  enmity  was  leading 
them,  though  still  spoken  in  love.     '  I  have  not 


Chap.  XXI.  23-46.]      THE   GOSPEL   ACCORDING   TO    MATTHEW. 


175 


done  with  you  yet  ;  I  have  still  another  word  of 
warning  and  rebuke'  (Trench).  —  There  was  a 
man  that  was  a  householder,  or  as  in  chap.  xx.  i  : 
a  human  householder.  —  Planted  a  vineyard  ;  the 
nrost  valuable  plantation,  but  requiring  the  most 
constant  labor  and  care  ;  an  apt  figure  of  the 
theocracy  (Is.  v.  1-7,  iii.  14;  Cant.  ii.  15),  here 
representing  the  Jewish  people,  as  the  Old  Testa- 
ment kingdom  of  God.  A  secondary  application 
to  the  external  Church  in  later  times  is  required 
by  ver.  43,  where  the  vineyard  ('  the  kingdom  of 
God ')  is  represented  as  passing  over  to  others. 
—  Set  a  hedge  about  it.  Probably  a  hedge  of 
thorns,  possibly  a  wall.  God  had  separated  His 
people  from  other  nations,  and  guarded  them 
from  heathen  influences,  by  the  law  (comp.  Eph. 
ii.  14)  and  by  external  marks  of  distinction. 
God's  special  proprietorship  and  care  are  plainly 


emphasized.  —  Digged  a  wine-press.  Mark  : 
'digged  a  pit  for  the  wine-press.'  The  former 
was  a  receptacle  into  which  the  juice  flowed,  and 
where  it  was  kept  cool ;  the  latter,  the  place 
where  the  grapes  were  trodden  out.  This  seems 
to  be  added  to  complete  the  description.  Some 
suppose  it  represents  the  altar  of  the  Old  Testa- 
ment economy,  others  the  prophetic  institution. 
—  Built  a  tower.  For  the  watchman  who  guarded 
the  vineyard  against  depredations.  In  the  time 
of  the  vintage,  used  for  recreation,  no  doubt,  as 
in  European  countries.  Such  towers  are  still 
common  in  the  East,  and  are  of  considerable 
height.  A  shed  or  scaffold  sometimes  served 
the  same  purpose.  This  represents  the  provision 
made  by  God  for  the  protection  and  prosperity 
of  His  people,  especially  the  Old  Testament 
Church.  —  Let  it  out  to  husbandmen ;  probably 


Vineyards  at  Hebron. 


for  a  part  of  the  fruit,  as  is  indicated  by  com- 
paring ver.  34  ('his  fruits')  with  Luke  xx.  10 
('  of  the  fruit  of  the  vineyard  ').  The  parable  of 
the  laborers  also  (chap.  xx.  1-16)  introduces  the 
idea  of  reward.  It  has  pleased  God  that  in  His 
kingdom  of  grace  laborers  should  receive  a  re- 
ward, 'of  grace'  (comp.  i  Cor.  iii.  8;  2  Tim. 
ri.  6).  The  '  husbandmen  '  represei'\t  the  rulers 
of  the  Jews  (ver.  45),  but  the  people  as  individ- 
uals are  included  (ver.  43).  The  vinevard  is  the 
people  as  a  chosen  nation.  —  And  went  into  an- 
other country,  not  '  far  country,'  there  being  no 
reference  to  distance.  The  peculiar  presence  of 
God,  necessary  at  the  institution  of  the  Theoc- 
racy (Mount  Sinai,  etc.),  ceased,  though  His 
spiritual  care  did  not.  A  period  of  human  de- 
velopment followed.  The  same  is  true,  in  a  sec- 
ondary  application,   of    the    Church    since    the 


Apostolic  times.  Luke  adds  :  '  for  a  long  time,' 
and  these  developments  require  time. 

Ver.  34.  The  season  of  the  fruits.  Probably 
no  definite  time  is  here  represented.  God  ex- 
pects fruit  after  such  careful  preparation ;  His 
people,  especially  those  in  official  stations,  are 
responsible  for  the  trust  committed  to  them.  — 
He  sent  his  servants;  the  prophets  of  the  Old 
Testament,  calling  for  the  fruits  of  righteousness 
from  the  Jewish  people. 

Ver.  35.  Took  his  servants,  and  beat  one,  etc. 
The  maltreatment  of  the  servants  appears  in  the 
history  of  the  prophets  (Elijah,  Jeremiah,  Isaiah); 
comp.  Neh.  ix.  26  ;  Matt,  xxiii.  29-31,  34,  37  ; 
I  Thess.  ii.  15;  Heb.  xi.  36-38;  Rev.  xvi.  6; 
xviii.  24.  God's  messengers  have  often  suffered 
since  at  the  hands  of  the  official  personages  in 
the  external  Church. 


176 


THE    GOSPEL   ACCORDING   TO    MATTHEW.     [Chap.  XXI.  23-46 


Ver.  36.  Again,  etc.  The  second  sending 
probably  does  not  refer  to  any  definite  time,  but 
sets  forth  Cod's  long-suffering.  —  In  Mark's  ac- 
count the  climax  is  the  killing  of  a  servant,  here 
the  stoning.  The  former  respects  the  actual  suf- 
fering of  the  servants,  the  latter  the  hostility  of 
the  husbandmen. 

Ver.  37.  His  Son.  Comp.  Mark  xii.  6 :  '  a 
beloved  son,'  Luke  x.\.  13:  'my  beloved  son.' 
The  sending  of  '  His  son,'  whose  superiority  to  the 
prophets  is  so  distinctly  marked,  is  the  last  and 
crowning  act  of  God's  mercy  ;  to  reject  Him  was 
therefore  to  fill  up  the  measure  of  human  sin  and 
guilt.  '  The  Son  appears  here,  not  in  His  char- 
acter of  Redeemer,  but  in  that  of  a  preacher,  — 
a  messenger  demanding  the  fruits  of  the  vine- 
yard.' (Alford.)  Hence  this  is  the  real  answer 
to  their  challenge  of  His  authority  (ver.  23). — 
They  will  reverence  my  son.  This  implies  that 
God  is  not  willing  that  any  should  perish  (2  Pet. 
iii.  9). 

Ver.  38.  This  is  the  heir.  '  Heir '  in  virtue  of 
His  human  nature,  Heb.  i.  i,  2.  —  Keep  his  in- 
heritance. Not  '  seize.'  An  expression  of  folly 
(in  addition  to  the  wicked  resolve),  as  though  the 
death  of  the  heir  would  permit  them  to  hold  the 
possession,  while  the  householder  lived.  This 
assumes  an  unwilling  conviction  of  the  Messiah- 
ship  of  Jesus,  on  the  part  of  the  rulers.  Up  to 
this  point  the  parable  was  History,  here  it  be- 
comes Prophecy.  In  the  attempt  to  maintain 
their  own  authority,  which  He  had  challenged, 
by  putting  Him  to  death,  they  foolishly  defied 
God.  Some  of  them  might  have  thought,  if  we 
try  to  kill  Him,  He  will  save  himself,  if  He  is 
the  Messiah  (comp.  the  taunt  during  the  crucifix- 
ion, chap,  xxvii.  40)  ;  but  this  prophetic  word 
should  have  banished  that  thought. 

Ver.  39.  Cast  Mm  forth  out  of  the  vineyard. 
This  refers  either  to  the  excommunication  which 
preceded  death,  or  to  the  crucifixion  outside  the 
gates  of  Jerusalem  ;  perhaps  to  both,  the  latter 
being  a  result  of  the  former.  Mark  inverts  the 
order.  —  And  slew  him.  Our  Lord  here  recog- 
nizes the  fixed  purpose  of  the  rulers  to  kill  Him. 
Yet  there  is  still  love  in  the  warning. 

Ver.  40.  When  therefore  the  lord,  etc.  The 
question  is  asked,  that  they  may  be  warned  and 
condemned  out  of  their  own  mouth.  Matthew  is 
fuller  here  than  Mark  and  Luke. 

Ver.  41.  They  say  unto  him,  i.  e.,  the  rulers. 
Probably  the  people  joined  in  the  answer,  as  the 
parable  was  spoken  to  them  also  (Luke  xx.  9) 
Mark  and  Luke  seem  to  put  these  words  in  the 
mouth  of  our  Lord.  —  He  will  miserahly  destroy 
those  miserahle  men.  The  order  and  repetition 
of  the  original  might  be  thus  reproduced  :  '  these 
wretches  will  he  wretchedly  destroy.'  The  rul- 
ers, whether  wittingly  or  unwittingly,  condemn 
themselves.  —  To  other  hushandmen.  An  uncon- 
scious prophecy,  if  they  did  not  yet  understand 
the  parable  ;  daring  hypocrisy,  if  they  did.  The 
destruction  of  the  husbandmen  points  to  the  de- 
struction of  Jerusalem,  which  is  therefore  the 
coming  of  the  Lord  of  the  vineyard  (ver.  40). 
In  that  case  the  heir  who  was  killed  becomes 
Himself  '  the  lord  of  the  vineyard  ; '  comp.  what 
follows  with  Peter's  citation  of  the  same  pas- 
sage shortly  after  the  day  of  Pentecost  (Acts  iii. 
10). 


Ver.  42.  The  stone,  etc.  From  Ps.  cxviii.  22. 
The  '  Hosannas  '  at  our  Lord's  entry  to  Jerusalem 
were  taken  from  the  same  Psalm.  The  original 
reference  of  the  passage  is  doubtful,  whether  to 
David  or  to  Zerubbabel  (Zech.  iii.  8,  9  ;  iv.  7)  ; 
but  it  is  properly  applied  to  the  Messiah.  Com- 
pare Is.  .xxviii.  16,  which  Peter  cites  in  connec- 
tion with  it  (i  Pet.  ii.  6,  7  ;  comp.  Rom.  i.x.  33). 
—  The  builders  rejected.  The  rulers  of  the  Jews 
('the  husbandmen  '),  whose  duty  it  was  to  build 
up  the  spiritual  temple,  now  addressed  in  rebuke 
and  warning.  —  The  head  of  the  corner.  The 
most  important  foundation  stone,  joining  two 
walls.  A  reference  to  the  union  of  Jews  and 
Gentiles  in  Christ  (as  in  Eph.  ii.  19-22)  may  be 
included,  but  the  main  thought  is,  that  the  Mes- 
siah, even  if  rejected  by  the  '  builders,'  should  be- 
come the  corner-stone  of  the  real  temple  of  God. 
This  involves  the  important  idea,  that  the  '  build- 
ers '  would  be  themselves  rejected  :  the  parable 
left  the  Son  dead  outside  of  the  vineyard,  this 
citation,  representing  Him  as  victor  and  avenger 
(ver.  44),  points  to  the  resurrection.  —  This  head 
of  the  corner  was  from  the  Lord,  etc.  '  This ' 
must  grammatically  refer  either  to  '  head '  or 
'  corner.'  Others  understand  it  as  '  this  thing,' 
this  exaltation  of  the  despised  one. 

Ver.  43.  Therefore.  The  parable  is  taken  up 
again.  Because  this  word  of  God  applies  to  you, 
this  interpretation  also  applies  to  you. — The  lang- 
dom  of  God  shall  be  taken  away  from  you.  The 
'  vineyard '  means  the  '  kingdom  of  God '  in  all 
ages,  not  exclusively  the  Jewish  people.  —  To  a 
nation  bringing  forth  the  fruits  thereof.  Not  to 
the  Gentiles  as  such,  but  to  the  spiritual  Israel 
(comp.  I  Cor.  x.  18  ;  Gal.  iv.  29),  to  be  consti- 
tuted mainly  from  the  Gentiles.  Strikingly  ful- 
filled in  the  first  century,  but  secondary  fulfil- 
ments are  constantly  taking  place.  Privilege 
abused  ever  leads  to  this  result. 

Ver.  44.  And  he  that  falleth  on  this  stone,  i.  e., 
the  corner-stone,  Christ  (ver.  42).  This  verse 
expands  the  clause  :  '  He  will  miserably  destroy 
these  miserable  men,'  adding  the  thought  that 
Christ  Himself  is  the  Judge,  whose  coming  will 
result  in  a  twofold  punishment.  —  Will  be  broken. 
Probably  a  reference  to  Is.  viii.  14,  i  5.  He  who 
runs  against  or  falls  over  the  corner-stone,  mak- 
ing Christ  a  spiritual  offence  or  stumbling-block 
(comp.  I  Pet.  ii.  8),  will  be  bruised.  This  is  the 
punishment  of  the  active  enemy  of  the  passive 
Christ.  —  On  whomsoever  it  shall  fall,  it  will 
scatter  him  as  chaff.  When  Christ  is  the  active 
Judge  this  utter  destruction  will  be  the  full  pun- 
ishment of  His  enemies.  Repentance  may  inter- 
vene and  avert  this  final  result.  There  is  a  refer- 
ence here  to  Dan.  ii.  34,  35,  44,  the  stone  in  that 
prophecy  being  identified  with  that  mentioned  in 
Ps.  cxviii.,  Is.  viii.,  and  with  Christ  Himself. 
In  addition  to  the  striking  fulfilment  in  the  case 
of  the  Jewish  rulers,  there  is  an  obvious  applica- 
tion to  all  who  oppose  Christ,  who  take  offence 
at  Him  as  the  corner-stone. 

Vers.  45,  46.  They  now  perceived,  if  not  be- 
fore, that  the  parable  referred  to  them  ;  their  de- 
termination to  kill  Him  became  fLxed  (see  Mark 
xii.  12;  Luke  xx.  19).  Avoiding  open  violence 
because  the  multitude  held  him  for  a  prophet, 
they  welcomed  treachery  and  at  last  carried  the 
multitude  with  them. 


Chap.  XXII.  I -14-]      THE  GOSPEL  ACCORDING   TO  MATTHEW.  l^^ 

Chapter  XXII.   1-14. 
The  Parable  of  the  Marriage  of  the  Kings  Sou. 

1  A  ND  Jesus  "answered  and  spake  unto  them  again  by  para-  «  Seechap.Ki. 

2  -t^.  bles,  and   said,^  *  The   kingdom  of  heaven  is  like  ^  unto  a  ^  ^i'^'^^^^^^ 

3  certain  king,^  which ^  made  a  marriage^  for  his  son,  And  ''sent  '  b°'^,^s.^™^' 
forth   his   servants  to  call  them  that  were  bidden  to  the  wed- 

4  ding  .-5  and  they  would  not  come.     Again,  '^he  sent  forth  other  ^chap.   xxi 
servants,  saying,  Tell   them  which  ^  are  bidden.  Behold,  I  have 
prepared  ^  my  dinner :  *  my  oxen  and  my  fatlings  are  killed,  and  ^  Prov.  ix  2. 

5  all   things  are  ready :    come  unto  ^  the   marriage.^      But    they 
made  light  of  it,  and  went  their  ways,  one  to  his  ^  farm,  another 

6  to  his  merchandise  :  And  the  remnant  took^''  his  servants,  and 

7  entreated  them  spitefully,^^  and  ■^  slew  them.     But  when  the  king  /  See  chap, 
heard  thereof,  he  was  wroth  :  ^^  and  he  sent  forth  ^'^  his  armies, 

and  destroyed  those  murderers,  and  burned  up  ^^  their  city. 

8  Then  saith  he  to  his  servants.  The  wedding  is  ready,  but  they 

9  which  ^  were  bidden  were  not  ^worthy.     Go  ye  therefore  into  ^^  s  chap. x.  n, 
''the  highways,  and  as  many  as  ye  shall  find,  bid   to  the  mar-    ^'J;,46.; 

10  riage.^     So  ^^  those  servants  went  out  into  the  highways,  and ''' ^^^^.^''-^^j 
gathered   together  all   as   many  as  they  found,  *  both   bad  and  ■  ^f       ^-^ 

1 1  good  :  and  the  wedding  was  furnished  ^"^  with  guests.     And  ^^    ^^'  ^''' 
when  the  king  came  in   to  see  ^^  the  guests,  he  saw  there  *  a  -^  S°™P'  ^ 

°  °  '  Kings  X.  22. 

12  man  which  ^  had  not  on  a  wedding  garment :  And  he  saith  unto 

him,  'Friend,  how  camest  thou  in  hither  not  having  a  wedding  ^  ^^     '^''^p 

1 3  garment .-'     And  he  was  speechless.     Then  said  the  king  2*^  to 

the  "*  servants,^^  Bind  him  hand  and  foot,  and  take  him  away,^^  m  See  chap, 
and  "  cast  him  '^^  into  outer  darkness  ;  "there  shall  be  weeping  «  See  'chap. 

14  and  gnashing  of  teeth.     For  many  are  "called,  but  few  ^r^ 24^  Rev.    xvu. 
"  chosen. 


^  again  in  parables  unto  them,  saying  ^  likened 

^  a  man  that  was  a  king  ^  who  ^  marriage-feast 

*  that  "^  made  ready  ^  to  ®  his  own 

i**  rest  laid  hold  on  11  treated  them  shamefully 

^2  And  the  king  was  wroth  ^*  (?wzV  forth  ^*  omit  n^ 

^5  insert  the  partings  of  ^®  And  "^"^  filled  ^^  But 

^^  look  upon  20  ti^e  king  said  ^^  attendants 

"^  omit  and  take  him  away  ^^  cast  him  out  2*  omit  are 

Contents.      Mark  states  (xii.   12)  that,  after  by  an  exclamation  of  one  who  sat  at  meat  with 

the  parable  of  the  wicked  husbandmen  the  rulers  Him.     The  one  was  a  supper,  given  by  a  man  of 

'  left  Him  and  went  their  way ;  '  hence  this  para-  wealth  ;   this  a  marriage  feast  given  by  a  king, 

ble  (peculiar  to  Matthew)  was  not  spoken  directly  In   the    former    case   the    infinite   goodness   and 

to  the  rulers.     Ver.  i,  however,  indicates  that  it  grace  of  the  Lord  is  brought  out,  here  judgment 

was  aimed  at  their  thoughts   and  designs.      The  is  made  prominent.     The  two-fold  invitation  :  I. 

parable  in  Luke  xiv.  15-24  ('the  great  supper')  Preparatory  (through  the  centuries  of  Jewish  his- 

resembles  this  one  which  is  properlv  called,  'the  tory).  2.  Peremptory,  at  the  time  of  the  wedding 

marriage  of  the  king's  son,' but  with  essential  dif-  (when   the    New  Dispensation  was  ushered  in), 

ferences.     The  former  was    delivered   in  Perea,  The   two-fold  rejection:   i.  by  indifference   (ver. 

at  the  house  of  a  Pharisee,  and  was  occasioned  5),  2.  by  persecution  (ver.  6).     The  two-fold  pun- 


178 


THE   GOSPEL  ACCORDING   TO   MATTHEW.     [Chap.  XXII.  1-14. 


ishment  :  i.  on  the  persons ;  2.  on  the  place  of 
the  persecutors.  The  invitation  to  the  Gentiles  : 
I.  without  any  preliminary  (ver.  9) ;  2.  universal 
(ver.  10).  The  two-fold  sifting:  i.  through  the 
invitation;  2.  at  the  feast  itself  (vers.  11-14). — 
The  excuses  of  indifference  (ver.  5),  the  .speech- 
lessness of  self-righteous  profession.  —  The  wed- 
ding feast  implies  the  offer  of  the  wedding  gar- 
ment. 

Ver.  I.  Answered.  See  above.  —  Again  in  par- 
ables ;  not  necessarily,  in  a  number  of  parables, 
but  in  parabolic  discourse. 

Ver.  2.  A  man  that  was  a  king.  Evidently 
God  :  the  householder  of  the  former  parable.  — 
A  marriage  feast  for  Ms  son.  The  word  includes 
any  great  feast,  but  here  a  marriage  feast  is 
meant,  since  the  word  '  son  '  must  not  be  thrown 
into  the  background.  It  was  Christ's  marriage, 
/'.  e.,  with  His  covenant  people,  according  to  the 
imagery  of  the  Old  Testament  (Is.  liv.  5  ;  Ezek. 
xvi.  4  ;  Hos.  ii.  19,  20  ;  Song  of  Solomon  through- 
out;  comp.  Ps.  xlv.).  See,  also,  in  the  New 
Testament  (Eph.  v.  25  ;  Rev.  xxi.  9  :)  where  the 
Church  is  the  Bride,  and  this  marriage  feast  is 
the  union  of  Christ  and  His  Church  in  glory. 
The  union  of  the  Divine  and  human  natures  of 
Christ  underlies  the  other  union,  but  is  not 
prominent  here.  Believers,  as  individuals,  are 
guests,  the  Church  as  an  ideal  whole  is  the 
Bride. 

Ver.  3.  His  servants.  In  this  prophetic  para- 
ble, not  the  prophets  but  the  first  messengers  of 
the  gospel.  —  To  call  them  that  were  bidden.  The 
Oriental  custom  was  to  invite  twice  :  first  to  the 
feast  generally  ('  bidden  '),  then  to  the  beginning 
of  the  feast  itself  ('call ').  Those  'bidden'  were 
the  Jews.  The  second  invitation  was  a  summons 
to  expected  guests,  rather  than  an  invitation. 
The  first  servants,  whose  message  was  rejected, 
were  John  the  Baptist,  Christ,  and  His  disciples 
up  to  this  time. 

Ver.  4.  Other  servants,  with  a  plainer  mes- 
sage, probably  the  Apostles  and  Evangelists,  as 
they  proclaimed  the  full  gospel  to  the  Jews  from 
the  day  of  Pentecost. — I  have  made  ready  my 
dinner  (not  'supper,'  Luke  xiv.  16).  The  series 
of  wedding  feasts  began  with  a  dinner,  preced- 
ing the  actual  marriage.  It  refers  to  the  begin- 
ning of  privileges,  which  culminate  in  '  the  mar- 
riage supper  of  the  Lamb.'  Although  the  guests 
were  the  subjects  of  the  King,  whom  He  might 
constrain.  He  invites  them  even  with  urgency,  to 
become  guests  and  friends.  —  My  oxen  and  my 
fatlings.  Probably  a  figurative  allusion  to  the 
slaying  of  the  sacrifice,  as  meat  for  the  feast. 
This  thought  of  Christ  as  slain  is  necessarily  in- 
cluded, when  a  distinctly  evangelical  sense  is  put 
upon  the  phrase  :  all  things  are  ready.  The  con- 
nection of  the  two  clauses  suggests  a  meaning 
which  may  now  be  profitably  used  in  inviting  to 
the  Lord's  Supper. 

Ver.  5.  But  they  made  light  of  it.  All  had 
a  guilty  contempt  for  the  invitation  which  was 
manifested  however  in  two  distinct  forms  :  Some 
went  away,  in  indifferent  worldliness  ;  others  be- 
came persecutors  of  the  messengers  (ver.  6). 
Many  refer  '  made  light  of  it '  to  the  indifferent 
class  alone,  but  the  other  view  is  more  grammat- 
ical. All  modes  of  rejecting  the  gospel,  even 
persecution,  are  really  making  light  of  it.  —  One 
to  his  own  farm.  '  His  own,'  in  a  selfish  spirit. 
—  His  merchandise.  Worldliness  is  here  repre- 
sented by  the  two  leading  occupations  of  men. 


The  application  is,  primarily,  to  the  irreligious 
and  careless  Jewish  people  ;  then  to  all  such  in 
any  age. 

Ver.  6.  But  the  rest.  Representing  the  fanat- 
ical rulers  of  the  Jews,  the  Pharisees. — Treated 
them  shamefully  and  slew  them.  Literally  ful- 
filled, in  case  of  the  Apostles  and  Evangelists. 
Indifference  often  passes  into  hostility,  as  the 
more  consistent  attitude. 

Ver.  7.  He  sent  Ms  armies.  The  Roman  ar- 
mies which  destroyed  Jerusalem  were  the  uncon- 
scious instruments  of  God's  (the  king's)  wrath. 
Comp.  Is.  X.  5  ;  xiii.  5  ;  Jer.  xxv.  9 ;  Joel  ii.  25. 
—  Destroyed  those  murderers.  Both  the  indiffer- 
ent and  hostile,  alike  guilty.  —  Burned  their  city. 
Jerusalem  is  meant,  no  longer  His,  but  'their 
city.'  The  destruction  precedes  the  invitation  to 
the  Gentiles  (vers.  8-10).  The  final  rejection  of 
the  Jews  and  the  substitution  of  the  Gentiles  took 
place  at  the  destruction  of  Jerusalem,  although 
the  gospel  had  been  proclaimed  to  the  Gentiles 
for  forty  years  before. 

Ver.  S.  Not  worthy.  Compare  Paul's  lan- 
guage to  the  Jews  at  Antioch  in  Pisidia  (Acts 
xiii.  46)  :  '  judge  yourselves  unworthy  of  ever- 
lasting life.' 

Ver.  9.  The  partings  of  the  highways.  Places 
where  streets  meet,  public  squares,  etc.,  in  the 
king's  city,  God's  world,  not  Jerusalem.  Some 
refer  it  to  the  outlets  of  country-roads,  of  high- 
ways, in  the  English  sense,  applying  it  to  the 
going  out  into  the  distant  world  to  invite  the 
Gentiles.  In  Luke  xiv.  23,  where  'hedges'  is 
added,  the  latter  meaning  is  evident. 

Ver.  10.  And  those  servants.  Including  all  • 
gospel  messengers  ever  since.  —  Both  bad  and 
good.  All  kinds  of  people,  without  regard  to 
their  apparent  moral  character.  The  acceptance 
of  the  invitation  was  (and  is)  the  great  concern 
of  the  king's  servants.  —  And  the  wedding  was 
filled  with  guests.  The  Jews,  by  their  rejection 
of  the  gospel,  did  not  frustrate  the  grace  of  God. 
Besides  the  remarkable  fulfilment  in  the  early 
Christian  centuries,  there  is  a  reference  to  the 
Church  as  gathered  ever  since  from  all  parts  of 
the  world,  of  'bad  and  good,'  and  containing 
some  without  '  a  wedding  garment.' 

Ver.  II.  To  look  upon  the  guests.  The  Phar- 
isees and  all  legalists  think  the  opening  of  the 
doors  leads  to  unrighteousness,  there  follows 
therefore  a  hint  of  the  gospel  method  of  right- 
eousness. The  coming  in  judgment  (comp. 
Zeph.  i.  7,  8)  is  represented  as  taking  place  at 
the  feast,  and  hence  not  only  without  terror  but 
an  occasion  of  joy,  for  the  properly  clothed 
guests.  God,  not  man,  is  to  finally  discriminate 
between  the  guests.  —  Had  not  on  a  wedding  gar- 
ment. Each  guest  should  and  could  have  one. 
The  character  of  the  guests  (ver.  10)  indicates 
that  the  king  himself  provided  the  wedding 
garments.  The  lesson  is  not  that  each  guest 
should  take  pains  to  provide  himself  with  the 
proper  habit.  The  gift  of  the  wedding  garment 
accords  far  better  with  the  Scripture  doctrines  of 
grace.  On  the  other  view  poverty  would  have 
been  a  valid  excuse,  yet  the  man  was  '  speech- 
less.' '  The  wedding  garment '  is  not  faith  ;  that 
is  the  putting  on  of  the  garment ;  it  is  '  right- 
eousness,' given  of  God  in  Christ ;  to  be  distin- 
guished but  not  divided,  as  imputed  and  in- 
wrought. Other  views  :  (i.)  Charity  or  holiness; 
this  leads  to  legalism  by  throwing  the  gospel 
basis  of  holiness  into  the  background.  (2.)  Christ 


Chap.  XXII.  15-46.]      THE   GOSPEL  ACCORDING   TO    MATTHEW.  179 

Himself  J  a   less   exact  statement   of  our  inter-  bly  to  angels,  as  ministers  of  judgment.  —  Bind 

pretation.     (3.)  Baptism ;  this  is  not  justified  by  him  hand  and  foot.     For  secure  transfer  to  his 

the    parable  nor  by  the   general   tenor  of  Scrip-  place  of  punishment.     The  best  authorities  omit, 

ture.  'and  take  him  away.'  —  Outer  darkness.  See  chap 

Ver.  12.     Friend,     The  word  used  in  chap.  xx.  viii.  12.     There  the  fate  of  'the  children   of  the 

13,  and   addressed  to  Judas  (chap.  xxvi.   50).     It  kingdom  '  is  referred  to  ;  here  of  a  Gentile,  who 

means  '  companion,'  without  implying  friendship,  entered  in,  despising  the  King  ;  their  punishment 

—  How  earnest  thou?     It  was   a  bold  intrusion,  is  the   same;  their  sin  was  the  same,  the  sin   of 

a  despising  of  the    king,  to  appear   in  his    own  pride. 

ordinary  dress.     This  points  to  the  pride  of  self-         Ver.  14.     For  many  are  called.     A  proverbial 

righteousness.     Some   think  it  indicates  lawless-  expression  ;  see  chap.  xx.  16.     Here  the  applica- 

ness  or  hypocrisy.  —  He  was  speechless.     There  tion  is  more  general.     The  '  called  '  are  all  those 

can  be  no  excuse  for  failure  to  have  on  the  wed-  invited,  both  Jews  and  Gentiles.  —  But  few  chosen. 

ding  garment,    to    be    righteous    through    and  in  The  general  sense  is  :  Few  pass  safely  through 

Christ  Jesus.  the  two  stages  of  sifting.     The   one  man  in   the 

Ver.    13.     The   attendants.     A  different   word  parable  therefore  stands  for  a  large  class.     It  is 

from  that   used  before,  referring  not  to  the  '  ser-  implied  that  the  guests  who  stand  the  test   are 

vants  '  who  invited,  nor  to   the  guests,  but  proba-  '  chosen  '  by  God. 


Chapter  XXII.   15-46. 

Three  Cunning  Assaults  overcome  by  our  Lord ;  His  Questio7i,  zvhich  silences 

His  Enemies. 

15  "T^HEN    went  the  Pharisees,  and  took  counsel   how  they ''^'J^_^^.\™^ 

16  -*-   might  entangle^  him   in  his  talk.^     And  they  sent    out    ''"•^o-ss- 
unto  3  him  their  disciples  with  *  the  Herodians,  saying,  "  Master,  ^  Mark  iii.  6; 
we  know  that  thou  art  true,  and  teachest  the  way  of  God  in     "^"I^.p-  L"''" 
truth,  neither   carest  thou  for  any  man:^^iox  thou  regardest  Sff^""^":-^-* 

'  J  C5  a  James  u.  i, 

17  not  the  person  of  men.     Tell  us  therefore,  What  thinkest  thou.^     '''  ^"'^'^  "^ 
r8  Is  it  lawful  to  give  tribute  unto  ^  Cesar,  or  not.?     But  Jesus  ^  Chap.  xvii 

perceived  their  wickedness,  and    said,  Why  tempt  ye  xne,  ye    \.t^t^^'^' 

19  hypocrites  }     Shew  me  the  *  tribute  money.     And  they  brought 

20  unto  him  ^  a  penny.     And  he  saith  unto  them.  Whose  is  this  ^  see  chap. 

21  image  and  superscription.-'    They  say  unto  him,  Cesar's.     Then 

saith  he  unto  them, '^  Render  therefore  unto  Cesar  the  things  ^' ^°™-'""-' 
which  are  Cesar's  ;  and  unto  God   the  things  that  are  God's. 

22  When  they  had  heard  these  words  J"  they  marvelled,  and  'left  ^'Markxii.i2 

,   .  ,  ,      .  k  Chaps,  iii. 

him,  and  went  their  way.  7;  xvi.  1,6, 

23  The  same  ^  day  came  to  him  the '^  *Sadducees,  ^  which  say^     34';  Acts  iv! 

.  .  I ;  V.  17. 

24  that  there  is  no  resurrection,  and^  asked  hmi,  Saying,  '"  Master,  /  Acts  xxiii.  s. 

-^  in  Vers.  i6, 

Moses  said,  "  If  a  man  die,  having  no  children,  his  brother  shall     36;  chajj. 

°  viii.  ig  ;  !• 

25  marry  his  wife,  and  raise  up  seed  unto  his  brother.     Nov/  there     ^':^jj  ^'»;. 
were  with  us  seven  brethren  :  and  the  first,  when  he  had  mar-     "7"- ^'♦•jj^o": 

^  '  10  ,    XXllI.  o  1 

ried  a  wife,  deceased,^°  and,  having  no  issue,^^  left  his  wife  unto  „  OEUT^'xxvr 

26  his  brother :   Likewise  the  second  also,  and  the  third,  unto  the     ' 

27  seventh.     And  last  of  all  the  woman  died  also.^^     Therefore  in 

28  the  resurrection,^^  whose  wife  shall  she  be  of  the  seven  }  for 


^  ensnare  ''  in  speech  *  ^  send  to 

*  and  carest  not  for  any  one  .  ^  And  when  they  heard  it 

®  On  that  "^  omit  the  *  saying  ^  resurrection :  and  they 

^°  married  and  deceased  "  seed  ^^  omit  also 

^8   In  thp  resiirrprtinn  thprpfnrp 


^^  In  the  resurrection  therefore 


l8o  THE  GOSPEL  ACCORDING   TO    MATTHEW.     [Chap.  XXII.  15-46. 

29  they  all  had  her.     Jesus  ^^  answered  and  said  unto  them,  Ye  do 

30  err,  "  not  knowing  the  Scriptures,  nor  p  the  power  of  God.     For  ^  \torM.t 
in  the  resurrection  they  neither  «  marry,  nor  ?are  given  in  mar-  ^  J^g'^Luir 

31  riage,   but   are  as  the  ^^  angels  of  God  ^^  in  heaven.     But  as^^    ''''"• '^ 
touching  the  resurrection  of  the  dead,  have  ye   not   read  that 

32  which  was  spoken  unto  you  by  God,  saying,  'I  am  the  God  of  r  Exod.  hi. 
Abraham,  and  the  God  of  Isaac,  and  the  God  of  Jacob.?     God    32. 

33  is  not  the  God  i«  of  the  dead,  but  of  the  living.     And  when  the 
multitude  ^'^  heard   //«V  '  they   were   astonished    at   his   doc-  s  See  chap. 

trine.^^ 

34  '  But  when  22  the  Pharisees  had  heard  ^3  that  he  had  put  the  '  mark  xii 

35  Sadducees  to  silence,  they  ^^  were  gathered  together.     Then  25^^^^^^ 

» one  of  them,  which  was  ^6 "  a  lawyer,  asked  him  a  question,    Luke  x.  25- 

36  tempting  him,  and  saying,^^  Master,  which  is  the  great  com- ^  Luice  ;»: 

37  mandment^sfn  the  law  .?     Jesus  ^9  said  unto  him,  ""  Thou  shalt    %%^\\ 
love  the  Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  ,„  deut.  vi. 

38  and  with  all  thy  mind.     This  is  the  first  and  great  ^o  command-  ^\^^^  ^,,, 

39  ment.     And  the  second  is  like  unto  \X?^  ^Thou  shalt  love  thy    chi/xL. 

40  neighbour  as  thyself.     On  these  two  commandments  hang  ^2  ^  ^^^^^  ^.. 
y  all  the  law  ^3  and  the  prophets.  ^  ^;^^^  ^;i 

41  ^  While  3*  the  Pharisees  were  gathered  together,  Jesus  asked     i'J^^^^ 

42  them,  Savino:,  What  think  ye  of ^^  Christ  ?  whose  son  is  he.?    '^5,46. 

^  -'        °  •'  a  See  chap.  I. 

43  They  say  unto  him,  "  The  son  of  David.     He  saith  unto  them,  ^  j^^^  ^  ^  . 

44  How  then  doth  David  *  in  spirit  ^^  call  him  Lord,  saying,  '  The    ^"g^^'^'"^;?- 
Lord  said  unto  my  Lord,  Sit  thou  on  my  right  hand,  till  I  ^  ^-^^  ^^  ^ . 

45  make  thine  enemies  thy  footstool .?  ^^     If  David  then  call  ^  him    f^''' Hei).^'?' 

46  Lord,  how  is  he  his  son  .?     "^And  no  man  39  was  able  to  answer  ^  '(^^^p 
him  a  word,  *  neither  durst  any  man  from  that  day  forth  ask  ^  Ji"'^^  ^'^^^i 
him  any  more  questions.  Luke  xx.  40. 

^*  But  Jesus                 ^^  omit  the  ^®  omit  of  God  ^"^  omit  as 

J8  the  God                    1^  multitudes  20  it  21  teaching 

22  omit  when                -^  hearing  ^^  omit  they  ^  And 

26  omit  which  was  ^7  oj,^^  ^nd  saying 

28  what  commandment  is  great  29  And  he  ^  great  and  first 

31  And  a  second  like  unto  it  is  this  ^-  doth  hang  ^^  the  whole  law 

3*  Now  while  ^^  insert  \h.&  ^^  in  the  Spirit 

•''''  put  thine  enemies  underneath  thy  feet              ^^  calleth  ^^  one 

Contents.  The  defeated  and  embittered  The  victory  won  on  the  great  theological  battle- 
Pharisees  send  the  Herodians  to  ensnare  our  ground,  —  the  doctrine  of  the  Person  of  Christ. 
Lord  with  a  polidcal  question.  The  reply  sends  Vers.  15-22.  The  Attack  of  the  Young 
them  away  in  astonishment  (vers.  15-21).  The  Pharisees  and  the  Herodians,  attempting  to 
Sadducees  now  appear  with  a  flippant  question,  involve  Him  in  political  difficulty, 
probably  intended  to  provoke  a  new  conflict  with  Ver.  15.  Then  went  the  Pharisees.  The  main 
the  Pharisees.  The  answer  produces  new  aston-  element,  no  doubt,  in  the  deputation  which  had 
ishment 'vers.  23-33).  On  the  final  question  of  assailed  Him. — Ensnare  him  in  speech.  This 
the  Pharisees,  see  note  on  ver^  34,  35.  Our  Lord  mode  of  attack  was  adopted  in  view  of  the  com- 
now  puts  a  question,  which  the  Pharisees  cannot  plete  failure  of  the  last  attempt,  and  was  the 
answer,  and  thus  all  His  enemies  are  silenced.  —  most  artful  of  all. 

The  three  assaults,  and  the  final  victory,     i.  The  Ver.  16.     Their  disciples  with  the  Herodians. 

assault  of  cunning,  a  political  dilemma.     2.  The  A    political    party   supporting   the    Roman   rule, 

a.'^sault  of  the  scoffers.  3.  The  theological  assault.  These   two   classes  were   antagonistic,  yet   they 


Chap.  XXII.  15-46.]     THE   GOSPEL   ACCORDING   TO    MATTHEW. 


united  in  opposition  to  Christ.  Luke  (xx.  20) 
js  more  detailed  in  his  account,  calling  the  depu- 
tation '  spies  '  of  the  rulers.  This  part  was  prob- 
ably assigned  to  '  their  disciples,'  as  young  and 
•  unknown  persons,  who  were  accompanied  by  the 
Herodians.  The  dispute  about  tribute,  however 
natural  between  these  two  classes,  was  made  for 
the  occasion.  —  Master,  we  know,  etc.  This  was 
true,  but  not  truth  fully  spoken.  '  The  devil 
never  lies  so  foully  as  when  he  speaks  the  truth.' 

—  Teachest  the  way  of  God,  i.  <?.,  the  true  doc- 
trine, in  truth.  This  was  certainly  hypocritical, 
for  both  the  Pharisees  and  Herod  condemned 
this  Teacher  6i  the  truth.  —  And  carest  not  foi 
any  one.  His  independence  and  sincerity  had 
just  been  demonstrated,  but  their  acknowledg- 
ment of  these  peculiarities  was  to  tempt  Him  : 
as  if  one  party  would  say.  You  do  not  care  for 
the  Roman  authorities  ;  the  other,  You  do  not 
care  for  the  authority  of  the  Pharisees  and  Jew- 
ish rulers.  —  Thou  regardest  not  the  person  of 
men.  Comp.  Lev.  xix.  15;  Jude  16;  Deut.  xvi. 
19  ;  2  Sam.  xiv.  14;  Acts  x.  34  ;  James  ii.  i,  3, 
9 ;   I  Pet.  i    17. 

Ver.  17.  Is  it  lawful.  According  to  Jewish 
law.  —  Tribute,  the  poll-tax  which  had  been  lev- 
ied since  Judea  became  a  province  of  Rome.  — 
Cesar,  the  Roman  Emperor,  at  that  time.  Ti- 
berius. To  say  Yes,  would  alienate  the  people, 
who  hated  the  Romangyoke  ;  to  say  No,  would 
have  given  good  ground  for  accusing  Him  to  the 
Roman  authorities.  Themselves  regarding  '  the 
person  of  men,'  the  Pharisees  did  not  avow  their 
own  belief,  that  it  was  not  lawful.  Their  motive 
now  was  not  their  usual  hostility  to  Rome,  but 
hatred  of  Christ.  They  afterwards  actually  ac- 
cused Him  of  forbidding  to  pay  tribute  (Luke 
xxiii.  2),  and  the  chief  priests,  despite  their  Phar- 
isaism, from  the  same  hatred  of  Him,  cried  out  : 
'  We  have  no  king  but  Cesar'  (John  xix.  15). 

Ver.  18.    Their  wickedness.    As  just  explained. 

—  Hypocrites.  They  were  such,  both  in  their 
flattering  address  (ver.  16)  and  in  their  cunning 
question  (ver.  17).  Men  may  rightly  carry  their 
religious  convictions  into  politics,  and  religious 
questions  may  become  political  ones  ;  but  when 
this  is  the  case  hypocrisy  flourishes. 

Ver.  19.  The  tribute  money.  The  Roman  com 
in  which  the  poll-tax  was  paid.  Mark  and  Luke 
intimate  that  He  called  for  a  penny,  i.  e.,  a  Ro- 
man denarius.     See  chap.  xx.  2. 

Ver.  20.  Whose  is  this  image.  The  likeness 
of  the  ruler  at  the  date  of  the  coin.  —  Superscrip- 
tion.    The  name,  etc.,  on  the  coin. 


Roman   Denarius. 

Ver.  21.  Cesar's.  Imperial  money  was  cur- 
rent among  them.  '  Wherever  any  king's  money 
is  current,  there  that  king  is  lord  ;  '  is  reported 
as  a  Rabbinical  saying.  The  standard  currency 
is  an  indication  or  symbol  of  the  civil  authority ; 
the  right  to  coin  has  usually  implied  the  right  to 
exact  tribute.  —  Render  therefore  unto  Cesar,  etc. 
Render  to  '  the  powers  that  be,'  the  service  due 
them.  Comp.  Rom.  xiii.  1-7.  Obedience  to  this 
prer.ept  would   have   spared  Jerusalem,  but  the 


181 

subtlest  snare  they  devised  for  our  Lord  became 
their  own  destruction.  —  Unto  God  the  things 
that  are  God's.  Religious  duties  are  to  be  ren- 
dered to  God.  Possibly  a  hint  that  in  denying 
Him,  they  denied  the  honor  due  to  God,  and  also 
a  reference  to  man  as  bearing  the  image  of  God, 
so  that  political  and  religious  duties  are  distin- 
guished, but  not  divided.  The  Jews  themselves 
were  under  tribute  to  Cesar,  because  they  had 
not  rendered  God  His  dues.  Real  religion  makes 
men  better  citizens,  since  it  enjoins  a  religious 
fulfilment  of  political  obligations.  The  few  ex- 
ceptional cases  that  arise  are  to  be  decided  by 
the  principle  of  Acts  v.  29.  Under  a  free  gov- 
erment,  this  religious  fulfilment  of  political  du- 
ties is  essential  to  preserve  the  State  against 
anarchy.  —  This  answer  settles  in  principle, 
though  not  in  detail,  the  relations  of  Church  and 
State.  Both  are  of  Divine  origin  and  authority  : 
the  one  for  the  temporal,  the  other  for  the  eternal 
welfare  of  men.  They  ought  to  be  kept  distinct 
and  independent  in  their  respective  spheres, 
without  mixture  and  confusion,  and  yet  without 
antagonism,  but  rather  in  friendly  relation  in  view 
of  their  common  origin  in  God,  and  their  com- 
mon end  and  completion  in  '  the  kingdom  of 
glory  '  where  God  shall  be  all  in  all. 

Ver.  22.  They  marvelled.  Probably  both  con- 
founded and  impressed. 

Vers.  23-33.  The  Assault  OF  THE  Sadducees. 

Ver.  23.  Sadducees.  See  note  on  chap.  iii.  5. 
—  Saying,  the  correct  reading  points  to  what  was 
said  at  that  time.  —  There  is  no  resurrection. 
Comp.  Acts  xxiii.  8,  where  their  views  are  shown 
to  include  a  denial  of  the  immortality  of  the  soul 
as  well  as  of  the  resurrection  of  the  body.  They 
correspond  to  the  Skeptics  and  Epicureans 
among  the  Greek  philosophers. — And  they 
asked  him.  A  scoffing  question,  in  ridicule  of 
the  doctrine  and  of  Christ  Himself.  This  sneering 
spirit  is  prominent  in  Sadducees  of  every  age. 
Afterwards  they  became  earnest  enough.  It  is 
possible  they  hoped  for  an  answer  that  might 
show  sympathy  with  them.  Errorists  often  think 
that  opposition  to  their  opponents  is  agreement 
with  them.  But  truth  must  always  oppose  two 
contrary  errors.  In  this  case  first  the  Pharisees, 
then  their  antagonists  the  Sadducees. 

Ver.  24.  Moses  said.  Deut.  xxv.  5,  freely 
quoted  ;  comp.  the  regulations  added  in  that 
chapter.  Such  a  marriage  was  called  a  Levirate 
marriage.  The  object  was  to  preserve  families, 
a  matter  of  great  importance  in  the  Jewish  econ- 
omy. See  chap.  i.  —  Seed  to  his  brother.  The 
first-born  son  would  be  registered  as  the  son  of 
the  dead  brother. 

Ver.  25.  There  were  with  us.  Probably  a 
purely  fictitious  case,  notwithstanding  this  state- 
ment. 

Ver.  26.     Unto  the  seventh,  lit,  'the  seven.' 

Ver.  28.  In  the  resurrection,  i.  e.,  in  the  state 
after  the  resurrection.  —  Whose  wife  shall  she  be 
of  the  seven!  The  point  of  the  entangling  ques- 
tion is  now  evident.  They  had  quoted  the  law 
of  Moses  and  then  given  an  example  of  obedience 
to  it,  to  prove  the  absurdity  of  the  doctrine  of 
the  resurrection.  Our  Lord  at  once  rebukes  and 
denies  their  false  assumption,  in  regard  to  human 
relations  in  the  future  state. 

Ver.  29.  Ye  do  err.  How,  is  immediately 
added. — Not  knowing  the  Scriptures.  'In  that 
ye  do  not  understand  the  Scriptures,'  /.  e.,  the 
Old  Testament,  which  they  profesfjed   to   hold 


l82 


THE   GOSPEL   ACCORDING    TO    MATTHEW.     [Chap.  XXH.  15-46 


free  from  tradition.  That  Scripture  plainly  im- 
plies the  resurrection.  —  Nor  the  power  of  God. 
His  power  to  raise  the  dead.  Modern  Sadducism 
usually  knows  the  meaning  of  the  Scriptures,  but 
denies  '  the  power  of  God,'  in  this  as  in  many 
other  things. 

Ver.  30.  Neither  marry,  spoken  of  the  man  ; 
nor  are  given  in  marriage,  of  the  woman,  since 
the  father  gave  away  the  bride  in  marriage.  This 
relation  is  not  to  be  reestablished  in  the  state 
after  the  resurrection,  because  those  raised  up 
are  aa  angels  in  heaven.  Comp.  especially  the 
fuller  answer  in  Luke  xx.  35,  36.  There  the  im- 
mortality is  brought  out  ;  as  there  is  no  death 
there,  there  will  be  no  birth  there.  Personal  in- 
tercourse doubtless  remains,  but  the  Jews  looked 
at  marriage  more  in  its  physical  relations.  Equal- 
ity with  angels  in  mode  of  existence  is  affirmed, 
but  the  redeemed  are  distinguished  from  them. 
This  answer  opposes  another  error  of  the  Sad- 
ducees,  a  denial  of  the  existence  of  angels. 

Ver.  31.  But  touching  the  resurrection  of  the 
dead.  Proof  that  the  doctrine  was  implied  in  the 
writings  of  Moses.  Luke  xx.  37  is  against  the  view 
that  our  Lord  only  makes  an  authoritative  state- 
ment without  really  basing  His  proof  on  the  pas- 
sage quoted.  —  Spoken  unto  you  by  God.  Christ 
assumes  the  truth  of  the  book  of  Exodus.  The 
Sadducees  are  said  to  have  doubted  the  authority 
of  the  prophetical  books.  The  proof  is  drawn 
from  the  Pentateuch,  which  they  acknowledged. 

Ver.  32.  I  am  the  God  of  Abraham,  etc.  Exod. 
iii.  6.  Spoken  to  Moses  from  the  burning  bush. 
The  name  given  by  Jehovah  to  Himself,  setting 
forth  His  self-existence  and  eternity  (Exod.  iii. 
14,  15),  supports  the  doctrine  of  our  immortality, 
body  and  soul.  God  continues  ('I  am,' not  '  I 
was ' )  in  covenant  relation  to  Abraham,  Isaac, 
and  Jacob  ('  the  God  of  Abraham,'  etc.).  As 
these  patriarchs  had  in  their  bodies  the  sign  of 
this  covenant,  the  body  is  included  in  whatever 
promise  is  involved.  —  God  is  not  the  God  of 
the  dead,  but  of  the  living.  This  saying  added 
by  our  Lord  may  be  thus  expanded  :  This  per- 
sonal, living  God  is  the  God  of  living  persons. 
He  calls  Himself  the  continuing  covenant  God 
of  Abraham,  Isaac,  and  Jacob,  therefore  the 
statement  of  Moses  involves  the  truth,  that  after 
their  death  Abraham,  Isaac,  and  Jacob  are  still 
living.  This  is  Christ's  authoritative  exposition 
of  the  previous  revelation.  —  The  Bible  treats 
man  as  a  unit,  and  while  it  implies  the  separation 
of  body  and  soul  after  death  until  the  resurrec- 
tion, plainly  intimates  that  the  blessedness  of  the 
future  state  will  be  incomplete  until  body  and 
soul  are  reunited  (comp.  especially  Rom.  viii.  11, 
23).  Only  then  will  we  be  like  Christ,  who  has 
a  glorified  body  (Phil.  iii.  21,  etc.).  Our  Lord's 
answer  (comp.  Luke  xx.  32  :  'for  all  live  to 
Him')  may  be  used  as  an  argument  against  the 
unconscious  state  of  the  soul  between  death  and 
the  resurrection. 

Vers.  33.  The  multitudes.  The  question  was 
put  publicly.  The  Sadducees  hoped  for  an  evil 
effect  on  the  multitudes,  but  they  were  astonished, 
as  they  might  well  be,  at  his  teaching,  which 
confounded  them,  maintaining  the  authority  of 
the  law,  yet  shedding  new  light  upon  it. 

Vers.  34-40.  The  Last  Question  of  the 
Pharisees. 

Ver.  34.  But  the  Pharisees  hearing.  Even 
their  gratification  at  the  defeat^ of  their  usual  op- 
ponents, the  Sadducees  (Mark*  xii.  28 ;  Luke  xx. 


39),  did  not  diminish  their  erunity.  Hence  a  re- 
newal of  the  assault. 

Ver.  35.  Then  one  of  them,  a  lawyer,  an  ex- 
pounder of  the  law,  'one  of  the  scribes'  (Mark). 
Luke  x.  25-37  refers  to  another  though  similar 
occurrence.  —  Tempting  him.  The  statements  of 
Mark  (xii.  28)  and  Luke  (xx.  39),  do  not  indicate 
any  specially  hostile  purpose  on  the  part  of  this 
'  lawyer.'  Such  a  purpose  seems  to  be  out  of 
keeping  with  the  hearty  response  of  the  'scribe' 
and  our  Lord's  commendatory  words  to  him 
(Mark  xii.  32-44).  We  infer  that  this  man,  an 
intelligent  Pharisee,  a  student  of  the  law,  was 
pleased  with  our  Lord's  previous  interpretation. 
But  though  personally  better  than  his  party,  he 
was,  perhaps  unconsciously,  their  tool,  in  putting 
the  tempting  question.  The  great  difficulty  is, 
in  discovering  how  it  could  be  a  '  tempting  '  ques- 
tion. Explanations:  (i.)  Matthew  classes  it  with 
the  attacks,  because  it  was  put  at  that  time,  not 
because  it  was  a  temptation.  This  is  contrary 
both  to  the  Evangelist's  words,  and  to  his  habits 
as  a  writer.  (2.)  The  lawyer  only  desired,  by 
this  test,  to  have  his  favorable  impressions  con- 
firmed. But  the  previous  answer  had  fully  sus- 
tained the  law.  (3.)  The  temptation  lay  in  the 
distinction  of  the  great  and  small  commandments 
(see  ver.  36).  As  this  was  a  disputed  point,  any 
answer  would  place  our  Lord  in  opposition  to 
some  party.  This  makap  the  attack  very  weak, 
(4.)  The  question  was  designed  to  draw  forth  in 
response,  the  first  commanjiment :  '  Thou  shalt 
have  no  other  Gods  before  me,'  so  that  this  might 
be  used  against  His  claim  to  be  the  Son  of  God. 
This  design  was  defeated  by  His  adding  the  sec- 
ond table  of  the  law  (ver.  39)  as  like  the  first : 
'  As  the  second  conmiandment  is  subordinate  to 
the  first,  and  yet  like  unto  it,  so  the  Son  of  man  is 
subordinate  to  the  Father,  and  yet  like  unto  Him  ' 
(Lange).  This  explanation  is  most  satisfactory. 
The  answer  thus  prepares  the  way  for  His  trium- 
phant counter-question  (vers.  42-45).  The  seem- 
ingly innocent  question  becomes  the  greatest  temp- 
tation. They  expected  by  His  answer,  either  to 
disprove  His  Messiahship,  or  to  find  in  His  own 
words  a  basis  for  the  charge  of  blasphemy  in 
making  Himself  the  Son  of  God.  This  charge 
they  did  bring  forward  in  the  council  (chap.  xxvi. 
63-66),  and  before  Pilate  (John  xix.  7),  and  it  was 
probably  in  their  thoughts  when  they  put  this 
question  a  few  davs  before. 

Ver.  36.  What  commandment  is  great  in  the 
law  ?  i.  e.,  the  Mosaic  law.  Not  merely  greater 
than  the  rest,  but  'great,'  as  including  the  rest. 
Comp.  vers.  38,  40.  If  there  was  a  reference  to 
the  disputes  of  the  Rabbins  about  great  and 
small  commandments,  the  meaning  would  be : 
'  What  kind  of  a  commandment  is  great  in  the 
law  .'' '  but  this  sense,  though  literally  correct,  does 
not  suit  the  answer  so  well. 

Ver.  37.  Thou  shalt  love  the  Lord  thy  God, 
etc.  Quoted  from  the  Septuagint  version  of 
Deut.  vi.  5.  —  With  all  thy  heart,  literally,  '  in 
all  thy  heart.'  The  whole  is  a  demand  for  su- 
preme affection.  If  we  distinguish  between  the 
phrases,  the  first  refers  to  '  the  whole  energy  of 
the  reason  and  the  intellect; '  soul,  '  the  whole  en- 
ergy of  sentiment  and  passion  ; '  mind,  '  the  whole 
energy  of  thought  and  will  in  its  manifestation.' 
To  this  Mark  adds:  'with  all  thy  strength,' 
which  refers  more  especially  to  the  manifesta- 
tions of  thought  and  will. 

Ver.  38.     This  is  the  great  and  first  command- 


Chap.  XXII.  15-46.]     THE    GOSPEL   ACCORDING   TO    MATTHEW. 

ment.     '  Great '    as   embracing    all    the    others  ; 

first '  as  preceding  the  other  table  in  the  Deca- 
logue.    Our  Lord  here  declares  the  unity  of  the 

first   table    of    the    law,    its   absolute    greatness. 

Hence  no  part  of  this  table  (the  first  five  com- 
mandments) can  be  regarded  as  abrogated.    This 

_'  unqualified  surrender  of  our  whole  being  to  God ' 

is   to  be  the  aim  of  our  strivings  after  holiness. 

God's  essential  perfections  and  His  manifested 

grace  alike  demand  this. 
Ver.  39.    And  a  second  like  unto  it  is  this. 

Our  Lord   thus   exalts   the   second   table  to  an 

equality  with   the   first.     God's   moral   law  has 

unity  :  though  one  table  is  '  great  and  first,'  the 

'  second  '  is  '  like  unto  it.'     Pharisaism  puts  the 

second  in  a  lower  place,  thinking  that  seeming 

service  of  God  can  atone  for  want  of  charity  to 

men.     But  supreme  love  to  God  is  to  manifest 

itself  in  love  to  men.     Alike  binding,  the  two  are 

correspondent,  not  contradictory.  The  mistake 
of  humanitarianism  is  making  the  '  second  '  '  the 
great  and  first '  commandment.  —  Thou  shalt  love 
thy  neighbour   as   thyself.      From  Lev.  xix.  18. 

'Man  ought  to  love  his  neighbor,  i.  not  as  he 
does  love  himself,  but  as  he  oicght  to  love  himself ; 
2.  not  in  the  same  degree,  but  after  the  same 
manner,  /.  e.,  freely  and  readily,  sincerely  and  un- 
feignedly,  tenderly  and  compassionately,  con- 
stantly and  perseveringly '  (W.  Burkitt).  Cases 
arise  where  man  ought  to  love  his  neighbor  more 
than  his  life,  physical  life,  and  has  done  so,  sacri- 
ficing it  for  his  fellows,  his  country,  and  the 
church,  in  imitation  of  the  example  of  Christ  and 
the  martyrs. 

Ver.  40.  Loth  hang.  Like  a  door  on  its 
hinges.  The  '  cardinal '  precepts  have  a  com- 
mon principle.  —  The  whole  law,  i.  e.,  all  the 
Mosaic  economy,  and  the  prophets,  the  subse- 
quent revelations  of  God.  Between  the  law, 
which  they  used  as  a  snare,  and  the  prophets, 
who  foretold  of  Christ,  there  was  no  contradic- 


183 

edged  interpreters  of  the  Old  Testament.  Our 
Lord  would  prove  the  insufficiency  of  their  inter- 
pretation on  a  point  which  they  rightly  deemed 
of  most  importance.  What  they  thought  of  Him, 
He  does  not  ask  them.  Since  He  has  been 
abundantly  proven  to  be  '  the  Christ,'  the  ques- 
tion comes  to  ics  in  this  form,  as  an  all-important 
one.  One  answer  only  can  be  correct.  —  Whose 
Son  is  he.  Not  merely  a  genealogical  question, 
as  our  Lord  shows.  —  The  Son  of  David.  A  com- 
mon title  applied  to  the  Messiah.  A  correct  an- 
swer, but  incomplete.  This  incompleteness  is 
then  proven.  On  this  one-sided  view  of  the 
Messiah,  as  a  descendant  of  David,  the  king  and 
warrior,  their  false  political  false  hopes  had  been 
based. 

Ver.  43.  How  then  doth  David  in  the  Spirit, 
i.  e.,  by  the  inspiration  of  the  Holy  Ghost ;  comp. 
Mark  xii.  36:  'by  the  Holy  Ghost.'  —  Call  him 
Lord.  Solemnly  designate  Him  thus,  implying 
superiority. 

Ver.  44.  The  Lord  (Jehovah)  said  to  my  Lord. 
From  Ps.  ex.  i,  entitled,  'a  Psalm  of  David,' 
probably  written  after  the  prophetic  address  of 
Nathan,  2  Sam.  vii.  12.  It  is  quoted  frequently 
in  the  New  Testament  as  referring  to  Christ. 
The  Jews  referred  it  to  the  Messiah,  since  no  ob- 
jection was  raised  at  this  point.  '  My  lord  '  im- 
plies superiority,  not  only  to  David  himself,  but 
to  his  own  royal  race  and  the  people  of  Israel,  or 
the  inquiry  would  not  cause  perple.xity.  —  Sit 
thou  at  my  right  hand  (the  place  of  honor  and 
trust  and  power),  till  I  put  thine  enemies  under- 
neath thy  feet  (until  He  is  complete  victor). 
This  refers  to  an  exaltation,  exceeding  any  at- 
tainable by  a  mere  man ;  and  to  a  triumph  be- 
yond any  political  one.  The  latter  thought  op- 
poses the  false  hopes  of  the  Jews,  while  the 
whole  passage  shows  the  superhuman  exaltation 
of  the  Messiah. 

Ver.  45.     How  is  he  his  son?     The   solution 


tion.     On  the  response  of  the  scribe,  see  Mark  is  not  given  here  ;  but  plainly  preached  by  the 

xii- 32-34.  Apostles  from  the  day  of  Pentecost:  the   Mes- 

Vers.   41-46.  The  Final  Encounter,  in  which  siah  was  Son  of  David   according   to   the  flesh 

our  Lord  by  His  question   respecting  the   Mes-  yet   the    preexistent   eternal    Son    of    God  •    the 

siah,  puts  an  end  to  further  attempts  to  'ensnare  God-man  (comp.  Rom.  i.  3,  4).     If  the  Pharisees 

Him   by   a   word.'     Mark   and    Luke   say:   'No  were   ignorant  of  this   solution,  it  was   their  own 

man   after  that '  [t.  e.,  the  encounter  of  vers.  34-  fault,  since  the  Old  Testament  plainly  pointed  to 

4.0)  'durst  ask  Him  any  question,'  while  Mat-  it.    Probably  they  were  not  ignorant.    (The  words 


thew,  in  accordance  with  his  rubrical  habits,  re- 
serves this  remark  until  after  this  encounter. 

Ver.  41.  Now  while  the  Pharisees  were  gath- 
ered together.  Probably  as  they  gathered  after 
the  last  attack.  — Jesus  asked  them.  Fuller  and 
more  exact  than  Mark  and  Luke,  who  seem  to 
imply  that  the  question  was  put  concerning  the 
scribes.  This  probably  took  place  while  His  au- 
dience was  changing  :  the  Pharisees  were  about 
to  withdraw,  no  longer  daring  to  question  Him  ; 
and  '  the  multitude  '  (Mark  xii.  37)  beginning  to 
take  the  vacated  places.  Comp.  chap,  xxiii. 
which  was  addressed  '  to  the  multitudes  '  and  '  to 
His  disciples'  (ver.  i ). 

Ver.  42.  What  think  ye  of  the  Christ  ?  '  The 
Messiah.'     The  Pharisees   included  the  acknowl- 


of  Caiaphas,  chap.  xxvi.  63,  indicate  knowledge 
on  this  point.)  Our  Lord's  claims  involved  this  : 
He  had  been  called  the  '  Son  of  David  ;  '  He  had 
claimed  to  be  the  Son  of  God  some  time  before 
(John  X.  24-38),  and  they  afterwards  accused 
Him  of  so  doing.  They  at  least  knew  what  His 
solution  was,  and  that  He  claimed  to  be  both 
'  Son  of  David  '  and  '  Lord.' 

Ver.  46.  And  no  one  was  able,  etc.  They  left 
Him.  Pharisaical  Judaism  and  Christ  parted 
company  forever  at  this  point.  Henceforth  they 
sought  to  kill  Him  by  treachery.  The  next  chap- 
ter shows  the  character  of  those  who  cherished 
such  hostility  against  One  who  claimed  to  be  the 
Son  of  God,  their  own  Messiah,  and  who  had 
proved  His  claims  to  be  well  grounded. 


l84  THE   GOSPEL   ACCORDING   TO    MATTHEW.      [Chap.  XXIII.  1-39. 

Chapter  XXIII.   1-39. 

Discourse  against  the  Scribes  and  Pharisees,  concluding  with  a  Lamentation 

over  Jerusalem, 

1  „^HEN  spake  Jesus  to  the  multitude,^  and  to  his  disciples,  '^3^;^g7L;;';i-^ 

2  J-   Saying,  *  The  scribes  and   the  Pharisees   sit  in  Moses' /(?„ 45.46.^^^ 

3  seat :  All  therefore  whatsoever  they  bid  you  observe,^  that  ob-    Neh! vii'ii'V 
serve  and  do  ;  ^  but  do  not  ye  after  their  works  :  "  for  they  say,  '  ,3°"'" "'  ''^" 

4  and  do  not.     For  ^  **  they  bind  heavy  burdens  and  grievous  to       "  ^"-^^ 
be  borne,  and  lay  them  on  men's  shoulders  ;  but  they  themselves 

5  will  not  move   them  with  one  of  their  fingers.^     But  all  their 

works   they  do  for^  *  to  be  seen  of  men:  they '^  make  broad  ^  chap.  vi.  i, 
■^their  phylacteries,  and  enlarge  ^'the  borders  of  their  garments, /Exoi.  xiii. 

ir     J  •  o  <->  gj  Deut.  VI. 

6  And  ''  love  the  uppermost  rooms  ^  at  feasts,  and  '  the  chief  seats     s;  xi.  is. 

■t^i^  ^  Num.    XV. 

7  in  the  synagogues,  And  '  greetings  in  the  markets,^  and  to  be    38..;  Deut.^ 

8  called  of  men,  *  Rabbi,  Rabbi.^'^     *  But  be  not  ye  called  Rabbi  :  ^^  ^L^Xli'?; 
for  one  is  your  '  Master,  even  Christ  ;  "  and  all  ye  are  brethren.  ■  Lu^e  xi.  43. 

9  And  call  no  man^"^  yom  father  upon  ^^  the  earth:  forgone  is '^  £3^"  Jji.^Vr 
10  your  Father,  which  ^*  is  in  heaven.     Neither  be  ye  called  mas-  /  see"ch"p.'^' 


xxii.  24. 


6  ; 


1 1  ters  :  ^^  for  one  is  your  Master, ^^  even  Christ.^^     But  "he  that  is  ^  Mai 

12  greatest  ^^  among  you  shall  be  your  servant.     And  "  whosoever    vii^^iK"'"^' 
shall  exalt  himself  shall  be  abased  ;  ^^  and  he  that  ^^^  shall  hum-  "xx.  26.    " 
ble  himself  shall  be  exalted.  ii;xviii.  14; 

comp.Ezek. 

n       But  woe  unto  you,  scribes  and  Pharisees,  hypocrites  !  ^' for ''^    xxi.26. 

■'  .  .  r  .  P  Luke  xi.  52. 

ye  shut  up  the  kingdom  of  heaven  against  men  :  for  ye  neither 
go  in  yourselves^^  neither  suffer  ye  them   that  are  entering  to 

14  go  in.     Woe^^  unto  you,  scribes  and  Pharisees,  hypocrites  !  for 

'ye    devour    widows'    houses,  and    for  a  pretence   make    long     g^^  j^^^.^ 
prayer:  therefore  ye  shall  receive  the  greater  damnation.  Luke'*xx.47^ 

15  Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  for  ye  whlch^Is'^to 
compass  sea  and  land  to  make  one  '"proselyte  ;  and  when  he  is  r  ActTi\"m; 
made,^'*  ye  make  him  two-fold  more  the  child  ^'^  of  hell  than  43  ^ '  ^"' 
yourselves. 

16  Woe  unto  you,  ^ye  blind  guides,  which  ^^  say,  'Whosoever  shall  ^  See  chap 
swear  by  the  temple,  it  is  nothing  ;  but  whosoever  shall  swear  t  Com'p.chap 

17  by  the  gold  of  the  temple,  he  is  a  debtor !      Ye  fools  and  blind  : 

for  whether  is  greater,  the  gold,  or  "  the  temple  that  sanctifieth  ^7  «  Exod.  xxx 

29. 

1  multitudes  ^  ^;;///  observe  ^  these  do  and  observe 

*  Yea  5  with  their  finger.  ^  omitiox  '  for  they 

8  chief  place  ^  the  salutations  in  the  market-places 

^°  omit  second  Rabbi  ^'  omit  even  Christ  ^"^  call  not  any 

^^  on  "  even  he  who  ^^  leaders  ^®  leader 

"  the  Christ  ^^  the  greater  ^^  humbled  20  whosoever 

2^  because  22  yg  gQ  ^ot  in  yourselves 

"3   Ver.  14  is  to  be  omitted,  some  authorities  insert  it  after  ver.  \i. 
**  become  so  25  ^  son  26  ^i-,o  27  h^^-h  sanctified 


Chap.  XXIII.  I-39-]     THE    GOSPEL   ACCORDING   TO    MATTHEW.  185 

1 8  the  gold  ?  And,  Whosoever  shall  swear  by  the  altar,  it  is  noth- 
ing ;  but  whosoever  sweareth  by  "  the  gift  that  is  upon  it,  he  is  ^'  chap  v.  53 

19  guilty. 2^      Ve  fools  and  blind  :^^  for  whether  zs  greater,  the  gift, 

20  or '"  the  altar  that  sanctifieth  the  gift.''     Whoso  therefore  shall  «<  Exod.  xxix. 

.  •  37- 

swear  2*^  by  the  altar,  sweareth  by  it,  and  by  all  things  thereon. 

21  And  whoso  shall  swear  ^^  by  the  temple,  sweareth  by  it,  and  by 

22  '^him   that   dwelleth  therein.     And   he    that   shall    swear  ^^   by -^  •  Kings viu 

13 ;  Ps.  xxvi 

heaven,  sweareth  by  ^  the  throne  of  God,  and  by  him  that  sit-    ^;  ^xxxii.  14. 

•'  •'  y  See  chap,  v 

teth  thereon.  34- 

23  "'Woe   unto  you,  scribes   and  Pharisees,  hypocrites!  for  yesLukexi. 42 
pay  tithe  of  ^^  mint  and  anise  ^^  and  cummin,^*  and  have  omit- 
ted ^^  the  weightier  matters  of  the  law,  judgment,  mercy,^''  and 

faith  :  "  these  ought  ye  to  have  done,  and   not  to   leave  ^"^  the  '"■  Co^p-  ' 

o  -'  Sam.  XV  22. 

24  other  undone.      Ye  blind  guides,  which  strain  at  a  ^^  gnat,  and 

swallow  '  a^^  camel.  ^  Chap.  xix. 

24. 

25  Woe  unto  you,   scribes  and  Pharisees,  hypocrites!  for  '^  ye  ^  Luke  xi.  39, 

make  clean ^'^  the  outside  of  ''the  cup  and  of  the  platter,"*!  but  <^Markvii.4 

26  within  they  are  full  of^^  extortion  and  excess.  Thou  blind 
Pharisee,  '^  cleanse  first  that  which  is  within  ^'^  the  cup  and  plat- 
ter,*!  that  the  outside  of  them  **  may  be^'^  clean  also. 

27  *Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  <^  for  ye  ^  Luke  xi.  44. 
are  like  unto-^whited  sepulchres,  which  indeed  appear  beautiful /^ctsxxiii.  3. 
outward,''^  but  are  within  '*''  full  of  dead  mens  bones,  and  of  ^all  ^  Numb.  xix. 

28  uncleanness.  Even  so  ye  also  outwardly  appear  righteous 
unto  men,  but  within  ye  are  full  of  hypocrisy  and  iniquity. 

29  ''Woe  unto  you,  scribes  and  Pharisees,  hypocrites!  '' because ^^  '^  Luke xi. 47, 
ye  build  the  tombs  "^^  of  the  prophets,  and   garnish  the  sepul- 

30  chres  ^  of  the  righteous.  And  say.  If  we  had  been  in  the  days 
of  our  fathers,  we  would  ^^  not  have  been  partakers  with  them 

3 1  in  the  blood  of  the  prophets.  '*  Wherefore  ye  be  witnesses  ^  ^^.j^  ^j;  ^,^ 
unto  ^^  yourselves,  that  ye  are  nhe   children  ^^  of  them  which  ,  ^''      „ 

^  '  ^  k  Comp.  Gen. 

32  killed  ^*  the  prophets.     *  Fill  ye  up  then  the  measure  of  your    "J.^i-'^^^^"' 

33  fathers.      Ye  serpents,  ^ ye  generation  ^^  of  vipers,  how  can  ^^  ye  ^  seechap.ia 

34  escape  the  damnation  ^7  of  hell  }     "».  Wheref ore,^^  behold,  I  send  "'L^rxi.49- 
unto  you  prophets,  and  wise  men,  and  "  scribes  :  and  ^^  '^  some  of  „  (;hap.  xiii 
them  ye  shall  ^°  kill  and  crucify  ;  and  "  some  of  them  shall  ye  o  see  chap. 

^  scourge  in  your  synagogues,  and  1  persecute  them  ^^  from  city  /  seechap.x 

17- 

q  Chap.  X.  23 

28  a  debtor  ^  Ye  blind 

30  He  therefore  that  sweareth  ^^  And  he  that  sweareth 

32  ye  tithe  the  ^^  the  dill  ^^  the  cummin 

35  left  undone  ^s  and  mercy  ^7  have  left 

88  who  strain  out  the  "9  the  *°  cleanse  ^'  and  the  dish 

42  from  *3  the  inside  of  **  thereof  ^^  become 

4"  outwardly  indeed  appear  beautiful  "  inwardly  are  ^^  for 

49  sepulchres  ^'^  tombs  ^^  should  ^'^  So  then  ye  witness  to 

63  sons  5*  that  slew  ^^  ye  brood  ^^  shall  ^"^  judgment 

58  Therefore  -  ^^  omit  and  '"'  shall  ye  ^^  omit  them 


I86  THE   GOSPEL   ACCORDING    TO    MATTHEW.     [Chap.  XXU I.  1-39. 

35  to  city  :  That  upon  you  may  come  all  the  righteous  blood  shed 

upon  the  earth,  from   the  blood  of  righteous  'Abel  ^2  unto  the  ^  g^.^^X"  ^^ 
blood  of  -^^  Zacharias  son  of  Barachias,^^  t  ^hom  ye  slew  between  ,  ^omp.zech. 

36  "  the  temple  ^"^  and  "  the  altar.  Verily  I  say  unto  you,  All  these 
things  shall  come  upon  this  generation. 

37  "^  O  Jerusalem,  Jerusalem,  t/iou  ^  that  killest  ^^  the  prophets, 
and  stonest*^*^  them  which  *^^  are  sent  unto  thee,^^  how  often  would 
I  have  gathered   thy  children  together,  ^  even  as  a  hen  gath- 

38  ereth  her  chickens  ^  under  Aer  wings,  and  ye  would  not  !     Be- 

39  hold,  your  house  is  left  unto  you  desolate.  For  I  say  unto  you, 
Ye  shall  not  see  me  henceforth,  till  ye  shall  say,  "  Blessed  is  he 
that  Cometh  in  the  name  of  the  Lord. 


^2  Abel  the  righteous 
^*  sanctuary 
®*^  stoneth 


that 


•^3  Zachariah  son  of  Barachiah 
^^  Jerusalem,  Jerusalem,  that  killeth 
®8  her 


i  2  Chron 

xxiv.  21. 
u  1  Kings  vi. 

2,  etc. ;  chap. 

xxvii.    5  ; 

Luke  i.  g. 
V  Exod.  xl.  6, 

29 ;  2  Kings 

xvi.    14  ; 

Ezek.  xl.47. 
w  Comp. 

Luke  xiii. 

34,  35- 
a:  See  chaps. 

V.   12  ;    xxi 

35- 
jr  Comp.Deut. 

xxxii.  II,  12. 
r  Ruth  ii.  12. 
a  PsA.  cxviii. 

26. 


Contents.  This  discourse  (peculiar  to  Mat- 
thew) was  delivered  on  Tuesday  preceding  the 
crucifixion,  although  similar  sayings  (found  in 
Luke  xi.,  xiii.)  were  uttered  on  a  previous  occa- 
sion. The  intercourse  with  the  Pharisees  had 
been  used  by  our  Lord  as  a  means  of  warning 
them.  The  warning  had  been  unheeded  ;  the  in- 
tercourse had  ceased  ;  the  crisis  of  their  medi- 
tated crime  was  approaching.  Our  Lord  there- 
fore turns  '  to  the  multitudes  and  to  his  disciples  ' 
(ver.  i),  and  without  passion  or  personal  bitter- 
ness denounces  these  His  enemies.  Those  who 
find  this  discourse  too  severe  forget  that  God  has 
revealed  Himself  in  Christ  as  Holy  Love.  This 
awful  severity  proves  Christ's  divine  mission  and 
character  no  less  than  His  tender  invitations  to 
the  sinner  to  come  to  Him.  Indeed,  it  is  a  part 
of  His  mercy,  since  it  warns  His  sheep  against 
the  coming  of  the  wolf,  guards  us  against  the 
Pharisaism  of  our  own  hearts,  which  is  so  quick 
to  rise  against  Him  who  redeemed  us.  Only 
One  who  knew  Himself  to  be  free  from  sin  and 
clothed  with  Divine  authority  and  power  should 
or  could  utter  such  a  discourse.  The  Sadducees 
are  not  mentioned  ;  they  were  not  earnest  enough 
to  oppose  Him  with  bitterness.  Moreover  the 
Pharisees  were  still  the  leaders  of  the  people  and 
while  Christ  lived,  His  greatest  foes. 

The  discourse  begins  with  a  description  of  the 
scribes  and  Pharisees  (vers.  2-7),  which  defines 
and  respects  their  official  position,  but  reproves 
their  inconsistency,  disclosing  their  true  motive, 
namely,  the  praise  of  men.  Then  follows  a  prac- 
tical application,  enjoining  an  opposite  course  of 
conduct,  calling  for  humility  over  against  the 
pride  which  is  the  root  of  Pharisaism  (vers.  8- 
12).  The  more  particular  and  terrible  reproof 
follows  (vers.  13-36),  containing  seven  (or  with 
the  doubtful  ver.  14,  eight)  woes  against  them  as 
'  hypocrites '  (the  inevitable  result  of  pride)  :  for 
hindering  men  from  entering  the '  kingdom  of 
heaven  (ver.  13)  ;  [for  using  religion  as  a  cloak 
for  covetousness  (ver.  14)  ;]  for  proselyting  zeal 
which  ruined  the  proselytes  (ver.  15)  ;  for  mis- 
guiding the  people  by  their  casuistry  (vers.  16-22); 
for  sacrificing  the  great  matters  of  religion  to 
minor  points  of  legalism  (vers.  23,  24)  ;  for  ex- 
ternal purity  joined  with  spiritual  impurity  (vers. 


25,  26)  ;  for  external  appearance  of  sanctity 
joined  with  spiritual  deadness  and  iniquity  (vers. 
27,  28)  ;  for  exalting  themselves  above  their  per- 
secuting fathers,  in  word  and  act,  when  they  were 
themselves  persecutors,  even  now  preparing  to 
fill  up  the  measure  of  Jewish  iniquity  and  uncon- 
sciously to  bear  its  fearful  penalty  (vers.  29,  36). 
Last  of  all  comes  a  tender  lamentation  over 
Jerusalem,  predicting  its  future  desolation,  yet 
breathing  a  hope  for  the  distant  future  (vers.  37- 
39).  This  was  Christ's  last  public  discourse. 
The  '  multitudes '  saw  Him  next,  when  '  He  came 
forth  wearing  the  crown  of  thorns,  and  the  pur- 
ple robe  '  (John  xix.  5). 

Ver.  I.  To  the  multitudes,  and  to  his  disciples. 
Luke  (xx.  45) :  'then  in  the  audience  of  all  the 
people,  he  said  to  his  disciples.'  His  disciples 
were  probably  close  about  Him,  the  people  gath- 
ering about  them  ;  vers.  8-12  appear  to  be  ad- 
dressed especially  to  His  disciples. 

Ver.  2.  The  scribes  and  the  Pharisees.  Joined 
together,  because  the  scribes  were  mostly  Phari- 
sees. Study  of  the  Scriptures  would  be  of  com- 
paratively little  interest  to  the  indifferent  Sad- 
ducees. Theologians,  from  the  nature  of  their 
pursuits,  are  in  more  danger  of  becoming  Phari- 
sees than  Sadducees.  —  Sit  in  Moses'  seat,  as 
judges  and  expounders  of  the  law.  As  a  law- 
giver Moses  spoke  in  the  name  of  God  ;  as  judge 
and  administrator  he  had  successors,  with  au- 
thority to  explain  what  he  meant,  but  not  to  legis- 
late. Under  Roman  rule,  the  function  of  the 
Sanhedrin,  composed  mainly  of  Pharisees,  was 
limited  to  this. 

Ver.  3.  All  things  therefore  whatsoever  they 
bid  you,  these  do  and  observe.  Their  official 
position  and  authority  are  respected,  because  the 
law  was  still  an  element  in  their  teaching.  The 
office  did  not  sanctify  the  officer.  Men's  official 
utterances  are  often  vastly  superior  to  their  lives 
The  verse  has  a  special  application  to  the  Jews, 
still  under  the  Mosaic  law,  but  a  wider  one  in  the 
Christian  dispensation.  There  is  always  a  ten- 
dency to  Pharisaism  in  public,  especially  hierar- 
chical teachers.  The  extremes  of  slavish  sub- 
jection and  of  revolution,  in  both  church  and 
state,  are  here  forbidden. 

Ver.  4.   Yea  they  bind,  etc. .  They  so  presented 


i87 

covenant.  The  tassels  themselves  signified  flow- 
ers, or  birds  ;  probably  pomegranates,  and  these 
crimson,  and  not  blue,  as  the  ribbons  were. 
Thus  they  were  remembrancers  that  fidelity  to 
the  covenant  should  flourish  ;  or  they  were  to- 
kens that  the  flower  of  life  was  love,  and  that 
love  must  spring  from  faithfulness  to  the  cove- 
nant.' But  the  Pharisees,  however  significant 
their  ritualism,  murdered  Him  to  whom  it 
pointed.  It  is  a  short  step  from  religious  page- 
antry to  religious  pride.  Canstein  :  '  Pharisaic 
folly ;  elegant  Bibles  and  books  of  prayer,  and 
no  devotion  in  the  heart.' 

Ver.  6.  The  chief  place  at  feasts.  The  place 
on  the  middle  couch  at  the  upper  table  (which 
joined  the  other  two)  was  considered  most  hon- 
orable. —  Chief  seats  in  the  synagogues.  The 
places  nearest  the  reading  desk,  where  the  eld- 
ers sat.  Being  in  such  places  (at  feasts,  in  syna- 
gogues  or  elsewhere)  is  not  rebuked,  but /^;«^ 


Chap.  XXIII.  1-39.]     THE  GOSPEL  ACCORDING  TO  MATTHEW. 

the  correct  law  as  to  make  its  precepts  heavy 
burdens,  like  loads,  packs  on  beasts  of  burden 
(comp.  Acts  XV.  16).     The  reference  is  not  sim- 
ply to  the  traditions  they  added,  but  also  to  the 
mode  of  presenting  the  law  itself,  as  demanding 
a  servile  obedience  in  minute  details  irrespective 
of  the    spirit   of   the    commandment.      Imposing 
such  burdens,  they  did   not   in   the  least  lighten 
them  by  spiritual  precept  or  example.     Lange  : 
'  A  fourfold  rebuke  :  i.  they  make  religion  a  bur- 
den ;    2.   an    intolerable    burden ;    3.    they  lay  it 
upon   the  shoulders  of  others  ;    4.  they  leave  it 
untouched    themselves,   i.  e.,  they  have  no  idea 
of  fulfilling  these  precepts  in  spirit  and  in  truth.' 
Ver.  5.     But  all  their  works.     Their  extensive 
routine  of  duty  was  not  really  religious,  but  per- 
formed with   this  motive  :    to   be   seen   of   men. 
Self-righteousness  rests  on  pride,  and,  inevitably 
becoming  exhibitional,   betrays  its  origin. — For 
they  make  broad  their  phylacteries.     Small  slips 
of  parchment,  on    which    passages    from    the 
law   were   written,  usually  worn  at   time   of 
prayer    on    the    left   arm    and    the    forehead. 
(The  custom  was  derived  from  a  literal  un- 
derstanding   of   Exod.  xiii.    16,   and  the   pas- 
sages inscribed  were  four  in  number  :  Exod. 
xii.   2-10;  xiii.   11-21;  Deut.  vi.  4-9  ;  xi.   18- 
21.)     The  name,  from  the  Greek  word  mean- 
ing to  'guard,'  was  probably  suggested  by  the 
command  of  Exod.  xiii.  10,  where  this  word 
occurs.     Afterwards   the  idea  of  a  charm  or 
amulet  guarding  from   danger  naturally  came 
in.     Making    them  broad   probably   refers  to 
the  case   in  which   the   parchment  was   kept. 
The  latter  was  of  a  prescribed  size,  as  indeed 
nearly  everything   connected   with   their   use 
had  been  made  a  matter  of  Rabbinical  rule. 
As  our  Lord  does  not  condemn  the  practice 
itself,  but  only  its  abuse,  it  has  been  inferred 
that  He  Himself  used  phylacteries  ;  but  this 
cannot  be  proven.     It  is  said  that  the  Phar- 
isees wore  them  constantly,  but  the  common 
people  only  at  prayers.     The   accompanying 
cut  shows  how  they  were  worn   as  frontlets. 
When  used  on  the  left  arm,  the  leather  thong      ; 
was  made  into  a  little  knot  of  peculiar  shape 
(like  the  Hebrew  letter    Yod)  near  the  bend 
of  the   arm,  and  then  wound  in  a  spiral  line 
round  the  arm  and  to  the  end  of  the  middle 
finger.     The  minute  regulations  in  regard  to 
phylacteries  form   a  curious    confirmation    of 
the  belittling  tendency  of  formalism.     Similar 
external    badges    of    professed    religious   feeling 
have  been   used  in  all  ages,  from   the  same   mo- 
tives   and    with    the    same    tendency.  —  Enlarge 
the  borders  of   their  garments.     '  Of   their  gar- 
ments '  is  not  found  in  the  correct  text,  but  is 
necessarily  understood.     In    Numb.   xv.   38,   the 
Israelites  were  bidden  to  wear  fringes  about  their 


Phylacteries. 


to  be  there.  Pharisaism  may  now  show  itself  in 
taking  the  lowest  place,  if  this  is  done  in  a  slavish 
obedience  to  the  letter  of  the  gospel,  or  from  a 
desire  to  be  invited  to  go  up  higher. 

Ver.  7.    The  salutations  in  the  market  places. 
The  places  of  public  resort,  where  their  impor- 
tance would  be  recognized.    •  Salutations  of  cour- 
outer  garment,  fastened   to  it  with"a  blue  ribbon,     tesy  and  kindness  in  public  places  are  _  certainly 
to   distinguish   them  from  other  nations,  and  to     not  forbidden.     In  these  days  Pharisaical  pride 


remind  them  of  their  duty  to  obey  the  law.  The 
usage  may  have  existed  before  that  passage  at- 
tached a  symbolical  meaning  to  it.  The  fringe 
may  have  been  the  ordinary  mode  of  preventing 
the  edge  of  the  robe  from  unravelling,  and  the 
blue  ribbon  was  useful  in  strengthening  the 
border.     The  Pharisees,  as  sticklers  for  the  rigid 


may  desire  some  other  form  of  public  recogni- 
tion.—  Rabbi,  literally,  '  my  master.'  The  three 
degrees  in  the  titles  given  to  teachers  were : 
'  Rab,'  master,  doctor  ;  '  Rabbi,'  my  master  ; 
*  Rabboni,'  my  great  master. 

Ver.  8.     But  be  not  ye  called  Rabbi.     But  this 
prohibition    includes    all    the    manifestations    of 


observan';c  of  the  law,  made  these  fringes  larger  religious    pride    spoken    of,    since    it    prohibits 

than    otheis.      All    these    external    badges    had  the  pride   itself.  — For   one   is  your  Master,  or, 

proper  symbolical  meanings.     Lange  :  '  Blue  was  '  Teacher.'     The  word  '  Christ '  is  to  be  omitted 

the  symbolical  color  of  heaven,  the  color  of  God,  here.     Because  One  is   our  Teacher,  all   are  our 

of    His   covenant,   and   of    faithfulness    to   that  brethren ;  hence  the  prohibition  '  agamst  lovmg. 


i88 


THE    GOSPEL   ACCORDING    TO    MATTHEW      [Chap.  XXIII.  1-39 


and  in  any  religious  matter,  using  such  titles,  sig- 
nifying dominion  over  the  faith  of  others  '  (Al- 
ford).  A  literal  and  particular  application  of  the 
precept  should  be  made  with  caution.  Such  ap- 
plications may  spring  from  the  very  pride  here 
forbidden.  So  long  as  teachers  are  necessary  in 
the  Church,  titles  are  necessary ;  but  none  which 
imply  the  right  to  lord  it  over  the  faith  of  others. 
Not  the  title,  but  the  spirit  which  claims  author- 
ity in  teaching,  is  forbidden.  In  any  case  our 
addressing  others  by  the  usual  title  is  not  forbid- 
den ;  pride  taking  the  form  of  want  of  courtesy 
cannot  find  shelter  here. 

Ver.  9.  Your  father  upon  earth.  A  natural 
father  is  not  meant.  Nor  are  titles  of  respect  to 
the  aged  forbidden.  Stephen  (Acts  vii.  2)  began 
his  defence  :  '  Brethren  and  fathers,'  and  Paul  too 
calls  himself  the  spiritual  father  of  the  Corin- 
thians (i  Cor.  iv.  15),  speaks  of  Timothy  as  his 
son  in  the  faith  (i  Tim.  i.  2  ;  comp.  Tit.  i.  4 ;  i 
Pet.  v.  13).  It  rather  forbids  honoring  any  one  as 
an  absolute  spiritual  authority,  because  this  op- 
poses the  authority  of  our  Father  in  heaven. 
Compare  the  Papal  usage  in  all  its  forms  of 
priesthood  from  the  one  Father  [Papa]  claiming 
infallibility,  to  the  parish  priest,  or  '  Father,'  claim- 
ing infallibility  derived  from  that  source. 

Ver.  10.  Leaders.  Higher  than  '  Rabbi,'  lead- 
ers of  sects,  etc.  —  For  one  is  your  leader,  even 
the  Christ.  Hence  the  disciples  were  and  ought 
to  be  called  Christians,  not  by  any  human  name 
(comp.  I  Cor.  i.  12).  As  vers.  9  and  10  refer 
distinctly  to  the  Father  and  the  Son,  some  have 
referred  ver.  8  to  the  Holy  Ghost  ;  in  order  to 
find  here  a  hint  of  the  Trinity.  A  possible,  but 
improbable,  interpretation. 

Ver.  II.  The  greater  among  you  shall  he  your 
servant  (or  'minister,'  as  the  word  is  translated 
in  chap.  xx.  26).  Not,  '  shall  be  called.'  The 
Pope,  whose  usual  title  is  a  violation  of  ver.  9,  is 
called  :  '  Servant  of  servants.'  '  The  greater 
among  you,'  implies  a  difference  among  Chris- 
tians, but  not  that  one  is  the  'greatest.'  The 
greater  have  alwa3's  been  those  who  ministered. 

Ver.  12.  And  whosoever  shall  exalt  himself, 
etc.  A  universal  rule  of  God's  dealings,  includ- 
ing both  worlds  in  its  scope.  Here  it  points  to 
the  speedy  humiliation  of  the  Pharisees.  The 
possession  of  humility  is  the  first  requisite  in  en- 
tering the  kingdom  of  heaven  (chap,  xviii.  3,  4) 
and  the  absence  of  it  made  the  Pharisees  the 
murderers  of  the  King. 

Vers.  13-ff.  The  woes.  Lange  compares  these 
woes  and  the  beatitudes  in  the  Sermon  on  the 
Mount.  This  comparison  follows  the  order  of 
some  ancient  manuscripts,  in  placing  ver.  14  be- 
fore ver.  13.  The  best  authorities  leave  out  verse 
14"  altogether.  It  was  probably  inserted  from 
Mark  xii.  40,  and  Luke  xx.  47.  The  variation  in 
the  order  confirms  this  suspicion.  If  retained, 
vei.  13  should  come  first,  as  the  main  charge 
including  all  the  others.  The  omission  leaves 
seven  woes,  a  significant  number. 

Ver.  13.  Woe  unto  you.  This  repeated  for- 
mula is  followed  in  each  case  by  a  reason,  de- 
rived from  evil  character  and  conduct.  Sin  re- 
sults in  'woe.'  —  Because  ye  shut  up  the  king- 
dom of  heaven,  here  represented  as  a  wedding 
hall,  or  palace,  with  open  doors. — Against  men; 
in  their  face.  This  was  especially  done  by  so 
perverting  the  Scriptures  as  to  prevent  others 
from  recognizing  Christ,  the  '  Way,'  the  '  Door.' 
Their  sin  was  two-fold  :  not  entering  themselves  ; 


and  by  both  example  and  false  teaching,  keeping 
back  the  people  who  even  now  were  disposed  to 
enter.  This  is  the  chief  sin  of  Pharisaism  :  by 
outward  ceremonies  and  false  self-righteous  teach- 
ing, obscuring  the  simple  gospel  of  Christ,  thus 
shutting  the  door  of  the  kingdom  of  heaven  in 
men's  faces.  The  other  verses  set  forth  various 
manifestations  of  their  wicked  example  and  pre- 
cept. 

Ver.  14.  This  verse,  though  misplaced,  is  a 
part  of  the  word  of  God  (Mark  xii.  40  ;  Luke 
XX.  47). — Ye  devour  widows'  houses,  ?'.  e ,  seize 
upon  the  property  of  the  unprotected,  here  rep- 
resented by  a  particular  class.  —  Even  while, 
the  force  of  '  and  '  is  best  represented  thus.  —  For 
a  pretence  ye  make  long  prayer.  —  The  guilt  was 
thus  aggravated  and  the  greater  damnation,  or 
'  condemnation,'  is  threatened.  There  are  many 
ways  of  swindling  the  defenceless,  but  to  do  it 
with  pretended  piety,  is  worst  of  all.  Priestly 
Pharisaism  very  early  showed  itself  in  securing 
legacies,  so  that  the  widows  were  left  destitute, 
nor  has  this  form  of  sin  altogether  ceased. 

Ver.  15.  Ye  compass  sea  and  land,  i.  e.,  spare 
no  effort,  to  make  one  proselyte.  Among  the 
Jews  there  were  two  kinds  of  proselytes,  i. 
Those  who  embraced  the  Jewish  religion,  con- 
forming to  all  its  requirements,  '  proselytes  of 
righteousness.'  2.  Those  who  approved  of  it, 
accepting  some  of  its  rites,  without  being  circum- 
cised, '  proselytes  of  the  gate.'  The  former  class 
is  probably  referred  to  here.  Shutting  the  king- 
dom of  heaven  in  the  faces  of  their  own  people 
(ver.  13),  the  Pharisees  yet  sought  proselytes 
among  the  heathen.  Real  missionary  effort  was 
contrary  to  the  spirit  of  the  Pharisees,  indicating 
too  high  an  estimate  of  the  Gentiles.  Judaism 
was  designed  to  diffuse  certain  religious  ideas 
throughout  the  world,  not  to  convert  the  world 
to  Judaism.  A  proselyte  of  righteousness  was 
really  'neither  a  sincere  heathen  nor  a  sincere 
Jew.'  The  law  could  only  proselyte,  it  could  not 
convert.  —  Two-fold  more  a  son  of  hell  than  your- 
selves. '  Proselytes  '  generally  become  more  ex- 
treme than  their  teachers.  In  this  case  they 
would  become  Pharisees,  rather  than  Jews,  lack- 
ing even  the  remnant  of  good  in  their  teachers. 
The  usual  result  of  sectarian  zeal  ;  for  men  are 
more  easily  perverted  than  converted ;  perverts 
are  more  violently  zealous  than  converts  ;  able  to 
receive  only  the  external  forms,  they  attach  to 
these  the  greater  importance. 

Ver.  16.  Ye  blind  guides.'  Wilfully  blind,  self- 
deluded  ('fools  and  blind,'  ver.  17),  they  per- 
sisted in  leading  others  astray.  The  method 
here  spoken  of  is  that  of  arbitrary  distinctions 
in  regard  to  oaths,  perverting  religion  and  moral- 
ity. —  Who  say.  Thus  they  taught.  —  By  the 
temple.  A  common  oath,  comp.  chap.  v.  34-37, 
where  kindred  oaths  are  referred  to,  and  ail 
swearing  forbidden.  —  It  is  nothing,  i.  e.,  not 
binding  ;  like  the  '  mental  reservation  '  allowed 
and  taught  by  the  Jesuits. —By  the  gold  of  the 
temple.  Either  the  gold  which  adorned  it,  or  the 
gold  in  its  treasury.  —  He  is  a  debtor.  This  they 
regarded  as  a  binding  oath.  Whatever  their 
reason  may  have  been,  the  Pharisees  thus  put 
the  gold  above  the  temple.  A  sign  of  covetous- 
ness,  and  of  a  tendency  to  exalt  church  orna- 
ments above  the  house  of  God  itself. 

Ver.  17.  Fools  and  blind.  The  distinction  was 
foolish  and  false,  revealing  the  character  of  those 
making  it.  —  The  temple  that  hath  sanctified  the 


Chap.  XXIII.  I-39-]     THE   GOSPEL   ACCORDING   TO    MATTHEW. 


189 


gold.  Any  sanctity  in  the  gold  came  from  the 
temple,  and  the  sanctity  of  the  temple  came  from 
God.  No  inanimate  thing  can  witness  an  oath. 
Hence  vers.  20-22  declare  that  every  oath  is  an 
oath  by  God.  Pharisees  reversed  the  order  of 
the  hallowed  things.  Their  casuistry  is  rebuked, 
but  neither  of  the  oaths  is  sanctioned. 

Ver.  iS.  The  altar ;  in  the  temple,  the  only 
authorized  one.  — The  gift.  The  offering  placed 
upon  it.  The  order  of  hallowed  things  is  again 
reversed  (ver.  19).  Since  all  are  holy,  our  Lord 
declares  that  no  oath  can  distinguish  between 
them  (ver.  20). 

Ver.  19.  Ye  blind.  The  briefer  reading  is 
better  supported. 

Ver.  21.  By  the  temple.  This  oath,  which 
they  did  not  consider  binding  (ver.  16),  is  now 


traced  back  to  God  Himself.  —  That  dwelleth 
therein.  God  came  into  the  temple  of  Solomon 
with  visible  glory  (i  Kings  viii.  11,  12)  ;  nothing 
is  affirmed  or  denied  in  regard  to  the  second  tem- 
ple.- The  Pharisees  professed  to  teach  on  matters 
pertaining  to  God,  and  forgot  the  meaning  of 
these  very  things. 

Ver.  22.  By  heaven,  the  great  temple  of  God, 
hallowed  by  the  presence  of  God  enthroned  there. 
The  sum  of  the  whole  is  :  Every  oath  is  by  God  ; 
hence  make  no  distinctions  between  oaths ; 
'swear  not  at  all'  (chap.  v.  34).  These  verses 
really  refer,  not  only  to  swearing,  but  to  truthful- 
ness, in  word  and  act  ;  they  forbid  those  false 
distinctions  used  to  palliate  the  crime  of  lying. 

Ver.  23.  For  ye  tithe  the  mint,  and  the  dill 
and  the  cummin.    In  Lev.  xxvii.  30,  the  Israelites 


were  bidden  to  pay  a  tithe  'tenth  part)  of  the 
fruits  of  the  field  and  of  the  trees,  as  an  offering 
to  the  Lord.  Other  demands  were  made  (Num. 
xviii.  21  ;  Deut.  xii.  6  ;  xiv.  22-28),  exacting  in 
all  nearly  one  third  of  the  income  of  each  Jew. 
It  was  doubtful  whether  the  tithe  of  produce  ap- 
plied to  the  smallest  garden  herbs,  yet  the  Phar- 
isees, in  their  over-scrupulousness  paid  tithe  of 
'these  herbs  of  small  value.'  ('The  cummin' 
resembles  fennel.) — Left  undone  the  weightier 
matters.  A  striking  and  distinctive  feature  of 
Pharisaism.  Scrupulous  attention  to  some  reg- 
ulation of  dress,  of  meat  and  drink,  of  outward 
observance,  is  often  joined  with  an  utter  neglect 
of  humility,  faith,  and  charity.  —  Of  the  law. 
Comp.  Micah  vi.  8;  Hosea  xii.  6;  Is.  i.  17. — 
Judgment,  care  for  the  right ;  and  mercy,  care 
for  those  who  are  wrong  ;  faith,  in  the  Old  Tes- 
tament, fidelity  to  God,  and  trust  in  God ;  the 
New  Testament  idea  is  similar  but  more  full.  — 
These  ye  ought,  etc.  First,  the  '  weightier  mat- 
ters ; '  then  the  lesser  ones  can  be  done  in  the 
right  spirit.  Our  Lord  does  not  decide  the  ques- 
tion of  minute  tithes,  but  teaches  that  if,  having 
fulfilled  the  great  duties,  their  consciences  led 
them  to  this,  not  to  leave  it  undone.  Faithful- 
ness in  what  is  great,  never  leads  to  neglect  of 
what  is  least.  But  attention  first  of  all  to  what 
IS  least,  leads  to  neglect  of  what  is  great. 
Ver.  24.    Strain  out  the  gnat,  /.  e.,  to  filter 


wine,  so  as  to  avoid  swallowing  a  gnat.  The 
common  version  may  have  been  intended  to  ex- 
press this,  but  more  probably  contains  a  misprint. 
The  saying  is  proverbial ;  this  straining  actually 
took  place  to  avoid  defilement  (Lev.  xi.  20,  23, 
41,  42).  The  same  custom  obtains  among  the 
Buddhists. — And  swallow  the  camel,  e.  i.,  in- 
dulge in  the  greatest  impurities.  The  camel 
was  one  of  the  largest  of  the  impure  animals 
forbidden  for  food.  (Lev.  xi.  4  :  it  did  not  di- 
vide the  hoof.)  Besides  to  swallow  it,  would 
be  to  eat  blood  and  what  was  strangled.  What 
was  impossible  literally,  is  only  too  possible  figu- 
ratively. The  reality  of  Pharisaic  sin  exceeds  the 
figure. 

Ver.  25.  Ye  cleanse  the  outside  of  the  cup 
and  of  the  dish.  The  '  cup  '  and  '  dish '  refer  to 
drink  and  meat,  the  enjoyment  of  life.  They 
would  give  a  formal  legal  purity  to  sinful  gratifica- 
tion. On  the  Pharisaical  washings  of  pots  and 
cups,  see  Mark  vii.  8.  —  But  within  they  are  full 
from  extortion  and  excess.  '  From,'  /.  e.,  in  con- 
sequence of,  by  means  of,  more  fully  explained, 
the  means  for  their  gratification  came  '  from  ra- 
pacity ; '  the  mode  despite  its  outward  legality 
was  'excess.'  Men  often  fancy  themselves  re- 
ligious, because  they  conform  to  some  standard 
of  outward  morality  ;  while  they  really  gain  their 
wealth  by  wrong-doing,  and  spend  it  in  self-grati- 
fication. 


1 90 


THE    GOSPEL   ACCORDING  TO    MATTHEW.     [Chap.  XXIII.  1-39. 


Ver.  26.  Thou  blind  Pharisee.  '  Blind,'  fail- 
ing to  see  that  the  great  matter  should  come 
first. — Cleanse  first.  "  Hegin  with  inward  purity. 
—  That  the  outside  thereof  may  become  clean 
also.  Outward  morality  is  very  important,  but  it 
naturally  follows  purity  of  heart.  The  former 
without  the  latter  is  not  real  morality. 

Ver.  27.  Whited  sepulchres.  On  the  15th  of 
Adar,  before  the  Passover,  the  Jews  whitewashed 
all  spots  where  graves  were  situated.  This  was 
done  to  prevent  the  passage  over  them,  which 
occasioned  Levitical  defilement  (Niftn.  xix.  16  ; 
comp.  Ezek.  xxxix.  15,  from  which  passage  the 
custom  is  derived).  —  Outwardly  indeed  appear 
beautiful.  Beside  the  '  whitening,'  much  care 
was  bestowed  upon  sepulchres  by  the  wealthy 
Jews. — Full  of  dead  men's  bones,  etc.  Comp. 
the  proper  sanitary  regulation  of  Mosaic  law  con- 
cerning dead  bodies  (Num.  v.  2,  vi.  6). 

Ver.  28.  But  inwardly  ye  are  full  of  hypoc- 
risy and  iniquity.  '  Your  heart  is  not  a  temple 
of  the  living  God,  but  a  grave  of  pestilent  cor- 
ruption :  not  a  heaven,  but  a  hell.  And  your  re- 
ligion is  but  the  whitewash  —  hardly  skin-deep  ' 
(Alford).  'Hypocrisy'  is  the  whitewash.  'In- 
iquity,' literally  'lawlessness;'  their  outward 
righteousness  was  put  on,  their  hearts  were  really 
opposed  to  God's  law.  As  in  the  case  of  the 
sepulchres,  such  persons  are  not  only  impure 
themselves  but  contaminate  others ;  the  more 
easily  from  the  false  outward  appearance. 

Ver.  29.  For  ye  build  the  sepulchres  of  the 
prophets.  (Comp.  Luke  xi.  47,  48).  According 
to  the  universal  custom  of  building  monuments 
to  ancient  and  celebrated  persons.  —  And  garnish 
the  tombs  of  the  righteous,  those  considered  es- 
pecially saintly.  'The  prophets,'  the  higher 
class,  are  represented  as  lying  for  a  long  time  in 
unknown,  perhaps  dishonored,  graves.  The  so- 
called  '  tombs  of  the  prophets '  are  still  pointed 
out  near  the  Mount  of  Olives  on  the  road  from 
Jerusalem  to  Bethany. 

Ver.  30.  And  say.  By  the  act  of  building  the 
tombs,  and  also  in  word.  —  If  we  had  been  in  the 
days  of  our  fathers,  etc.  Their  '  fathers '  by 
natural  lineage.  The  moral  relationship  they 
deny,  but  our  Lord  affirms  it  (ver.  31). 

Ver.  31.  So  then.  '  You  acknowledge  the 
sins  of  your  fathers,  but  hypocritically  deny  your 
own,  adding  hypocrisy  to  impiety.' — Ye  witness 
to  yourselves,  your  own  consciences  condemning 
you,  that  ye  are  the  sons  (morally  as  well  as  nat- 
turally)  of  them  that  slew  the  prophets.  Some 
find  here  an  allusion  to  a  Jewish  proverb  :  '  One 
kills  him,  and  another  digs  his  grave '  (comp. 
Luke  xi.  47),  asserting  complicity  in  guilt ;  but 
our  Lord  assumes  that  evil  moral  characteristics 
are  hereditary  ;  therefore  those  whose  conduct 
did  not  oppose  the  false  principles  and  crimes  of 
their  forefathers,  were  partakers  in  their  guilt 
(vers.  32,  35,  36).  Doing  this  in  appearance 
only,  the  Pharisees  showed  that  they  had  no  true 
conception  of  either  their  own  condition,  or  the 
crime  of  their  fathers.  Possibly  attributing  such 
violence  to  the  barbarity  of  ancient  times,  they 
failed  to  see  that  these  persecutions  sprang  from 
the  same  hatred  of  real  righteousness  which  pro- 
duced their  hypocritical  service.  A  common  mis- 
take. 


Ver 


FUl  ye  up  then.     Not   irony,  but  a 


terrible  prediction,  and  a  judicial  consignment  of 
them  to  their  own  ways.  Every  merciful  means 
of    influence    had   been   used    before    this   was 


spoken.  To  leave  them  now  to  show  their  true 
spirit  was  an  act  of  mercy  to  others.  —  The  meas- 
ure of  your  fathers.  The  measure  of  their 
guilt. 

Ver.  33.  Ye  serpents,  ye  brood  of  vipers,  etc. 
Comp.  the  similar  language  of  John  the  Baptist 
(chap.  iii.  7).  That  was  the  first,  and  this  the 
last  recorded  address  to  the  unchanged  Pharisees. 
John  had  said  :  '  who  hath  warned  you  to  flee 
from  the  wrath  to  come,'  our  Lord  speaks  to 
them,  as  obdurate  :  how  shall  ye  escape  the  judg- 
ment of  hell,  /.  <?.,  the  judgment  which  condemns 
to  hell.     Our  Lord  speaks  as  Judge. 

Ver.  34.  Therefore  behold  I  send  unto  you. 
Comp.  Luke  xi.  49.  '  Therefore  also  said  the 
wisdom  of  God,  I  will  send  them.'  Here  Christ, 
having  already  spoken  as  Judge,  says,  '  I  send.' 
He  is  '  the  wisdom  of  God.'  '  Therefore  ; '  be- 
cause they  were  determined  to  go  on  in  the  way 
of  their  fathers,  and  were  to  be  left  to  do  so. 
The  sending  of  messengers  of  salvation,  the  mul- 
tiplication of  privileges,  hastens  the  doom  of  the 
hardened.  A  fact  in  history  as  well  as  a  declara- 
tion of  God's  word.  —  Prophets,  and  wise  men, 
and  scribes.  Names  applied  to  the  Old  Testa- 
ment messenger's  and  teachers  ;  here  applied  to 
New  Testament  messengers,  whom  Christ  as 
Head  of  the  Church  would  send.  From  Luke 
xi.  49,  we  infer  that  there  is  also  a  reference  to  2 
Chron.  xxiv.  19.  The  Old  Testament  teachers 
had  been  treated  in  the  same  way,  and  the  pre- 
diction indicates  that  they  too  had  been  sent  by 
Christ.  '  Prophets  '  probably  refers  to  Apostles; 
'  wise  men '  to  those  specially  endowed  by  the 
Holy  Ghost,  like  Stephen;  and  '  scribes  '  to  those 
mighty  in  the  Scriptures  such  as  Apollos.  But 
there  is  no  necessary  distinction,  for  Paul  be- 
longed to  all  three  classes.  On  the  treatment  of 
the  Christian  messengers,  see  Acts  v.  40 ;  xxiii. 
19  ;  xxvi.   II. 

Ver.  35.  That  upon  you  may  come.  The  re- 
sult would  be  further  guilt,  filling  up  the  cup  of 
iniquity  ;  the  end  would  be  judgment.  The  in- 
evitableness,  suddenness,  power,  and  grandeur  of 
the  judgment  is  intimated.  —  All  the  righteous 
blood,  /.  e.,  the  punishment  for  it.  Comp.  Sam. 
iv.  13  ;  2  Kings  xxi.  16,  and  especially  Rev.  xviii. 
24.  —  The  blood  of  Abel  the  righteous.  The  first 
one  slain  in  consequence  of  the  strife  between  un- 
righteousness and  holiness.  '  The  blood  of  Abel ' 
(Gen.  iv.  10;  Heb.  xii.  24;  comp.  Rev.  vi.  10), 
was  a  symbol  of  avenging  justice,  and  even  the 
blood  of  Christ  has  a  condemning  office.  —  Zach- 
ariah,  the  son  of  Barachiah.  Probably  the  per- 
son of  that  name,  whose  death  under  such  cir- 
cumstances is  mentioned  in  2  Chron.  xxiv.  20-22. 
Two  difficulties  present  themselves  :  i.  This  per- 
son is  said  to  be  the  son  of  '  Jehoiada,'  not  of 
'  Barachiah.'  But  as  Jehoiada  died  at  the  age  of 
130  (2  Chron.  xxiv.  15),  and  Zachariah  was  spe- 
cially called  to  be  a  prophet  after  his  death,  the 
latter  was  probably  a  grandson  of  the  former. 
Matthew,  with  his  usual  exactness,  inserting  the 
name  of  the  father.  Possibly  Jehoiada  was  also 
called  Barachiah.  Some  think  the  father's  name 
an  insertion  by  later  copyists,  who  supposed  the 
reference  was  to  Zachariah  the  prophet,  whose 
father's  name  was  Barachiah  (Zech.  i.  i).  2.  This 
was  not  the  last  Old  Testament  martyr  ;  Urijah 
was  murdered  afterwards  (Jer.  xxvi.  23).  But 
the  book  of  2  Chron.  stood  last  in  the  Hebrew 
Bible,  and  the  case  of  Zachariah  was  a  marked 
one  in  view  of  the  place  '  between  the  sanctuary 


Chap.  XXIV.  1-51.]       THE    GOSPEL   ACCORDING   TO   MATTHEW. 

and  the  altar,'  and  of  his  death-cry  :  '  The  Lord 
seeth  and  will  avenge  it.'  As  regards  the  ap- 
plication to  other  persons,  we  either  have  no 
trustworthy  record  of  their  martyrdom  (<?.^.,  Zech- 
ariah  the  prophet,  Zacharias  the  father  of  John 
the  Baptist),  or  the  death  took  place  after  this 
discourse.  Our  Lord  distinctly  refers  to  what 
occurred  in  past  generations. — Ye  slew,  i.  e., 
your  nation.  In  their  present  conduct  they  were 
partakers  of  the  same  sin. — Between  the  sanc- 
tuary, i.  e.,  the  temple  proper,  and  the  altar, 
which  stood  in  front  of  it. 

Ver.  36.  All  these  things  shall  come  upon  this 
generation.  Referring  to  the  fearful  calamities 
to  come  upon  the  Jewish  people  culminating  in 
the  destruction  of  Jerusalem,  about  forty  years 
afterwards.  The  punishment  was  a  national  one, 
to  be  executed  in  this  world  upon  that  generation, 
'as  the  last  in  a  progressive  series  of  such  hypo- 
crites and  persecutors.'  National  judgments  are 
often  thus  delayed  and  suddenly  executed.  But 
the  individuals  of  the  last  generation  received  no 
more  than  their  just  due,  nor  of  the  former  less  : 
since  another  world  completes  the  individual 
punishment.  The  Jews  were  the  nation  chosen 
for  the  manifestation  of  God's  mercy,  and  having 
repeatedly  rejected  Him  and  His  messengers, 
this  generation  which  rejected  His  Son  became 
the  vessels  of  His  wrath. 

Vers.  37-39.  Luke  (xiii.  34,  35)  inserts  this 
lamentation  at  an  earlier  point 'of  the  history.  It 
was  probably  uttered  twice,  if  but  once,  on  this 
occasion,  when  it  was  peculiarly  fitting.  Comp. 
also  Luke  xix.  41-44,  where  we  find  another  lam- 
entation over  the  city  on  His  triumphant  progress 
towards  it. 

Ver.  37.  0  Jerusalem,  Jerusalem.  A  mighty 
emotion  of  compassion  follows  the  stern  language 
of  denunciation  ;  both  are  aroused  by  guilt :  in 
the  one  case,  that  of  the  blind  misleaders ;  in  the 
other,  that  of  the  misled  people.  —  That  killeth 
the  prophets.  Habitually  does  so.  The  crimes 
against  God's  messengers  in  every  age  are  in- 
cluded. —  How  often  would  I  have  gathered.   Our 


191 

Lord  speaks  of  His  own  merciful  desires  in  the 
past,  in  the  Old  Testament  times  and  in  His 
ministry  on  earth.  A  hint  that  He  had  often 
visited  Jerusalem,  as  we  learn  from  the  Gospel  of 
John.  —  Thy  children,  thy  inhabitants,  and  in  a 
certain  sense  all  the  Jewish  people.  —  As  a  hen. 
To  protect  from  impending  destruction.  The 
impending  destruction  was  from  the  'eagle,'  the 
standard  of  the  Roman  armies.  Comp.  Deut. 
xxxii.  II  (where  the  Lord  compares  His  own 
dealings  to  that  of  an  eagle)  ;  Ps.  xvii.  8  ;  xxxvi. 
7  ;  Ivii.  I  ;  Ixi.  4  ;  Is.  xxxi.  5.  Malachi  iv.  2  ; 
and  chap.  .xxiv.  28.  The  figure  of  a  hen  was  ap- 
plied by  the  Rabbins  to  the  Shekinah,  gathering 
the  proselytes  under  the  shadow  of  its  wings.  — 
But  ye  would  not.  The  matter  was  decided,  and 
that  by  the  free-will  of  the  people  themselves. 
As  a  whole  the  city  had  rejected,  and  would  yet 
more  cruelly  reject  Him  ;  though  many  individu- 
als might  be  saved.  Here,  as  throughout  the 
Scriptures,  man's  freedom  and  responsibility  are 
assumed,  and  directly  combined  with  the  fact 
of  God's  sovereignty  manifesting  itself  in  pur- 
poses which  He  predicts  and  which  f?itcst  be  ful- 
fillefl.  To  deny  the  former  would  be  to  despise 
our  Lord's  tears  over  Jerusalem  ;  to  forget  the 
latter  would  be  to  doubt  His  power  to  save  unto 
the  uttermost. 

Ver.  38.  Your  house,  the  temple,  which  is  no 
longer  God's  house,  but  yours.  Desolate,  a  spirit- 
ual ruin  to  be  followed  by  temporal  ruin.  Our 
Lord  shortly  afterwards  (chap.  xxiv.  i)  left  the 
temple,  as  a  sign  that  this  had  taken  place. 

Ver.  39.  Ye  shall  not  see  me  henceforth.  A 
solemn  declaration  of  His  withdrawal  from  His 
ministry  among  them.  After  this  He  taught  only 
His  own  people.  — Till  ye  shall  say,  etc.  This  re- 
fers to  the  future  conversion  of  the  Jews  (comp. 
Rom.  xi.  25-32.) — Blessed  is  he  that  cometh, 
etc.  Our  Lord  had  been  thus  greeted  by  His  fol- 
lowers as  He  entered  the  city  (chap.  xxi.  9),  but 
Jerusalem  said  :  '  Who  is  this.'  The  heavy  judg- 
ments would  inevitably  come,  but  hope  still  re- 
mains. 


Chapter    XXIV.    1-5 1. 

The  final  Departure  from  the  Temple  ;  the  private  Discourse  on  the  Mount  of 

Olives. 

1  "    A   ND  Jesus  ^  went  out,  and  departed  from  the  temple  :  ^  and 

T\.  his  disciples  came  to  him  for  ^  to  shew  him  the  buildings 

2  of  the  temple.  And  Jesus  ^  said  unto  them,  See  ye  not  all 
these  things  .'  verily  I  say  unto  you,  '^  There  shall  not  be  left 
here  one  stone  upon  another,  that  shall  not  be  thrown  down. 

3  And  as  he  sat  upon  ^  the  mount  of  Olives,  the  disciples  came 
unto  him  privately,  saying.  Tell  us,  when  shall  these  things  be  1 
and  what  shall  be  the  sign  of  thy  coming,  and  of  *  the  end  of  the 

4  world  .?     And  Jesus  answered  and  said  unto  them  ^  Take  heed  * 

5  that  no  man  deceive  you.     For  ^  many  shall  come  in  my  name, 

1  went  out  from  the  temple  and  was  departing  ^  omit  for 

8  But  he  answered  and  *  See 


a  Mark   xiii. 

1-37;   LUKB 

xxi.  5-36. 
b  Comp.  chap. 
xxi.  23. 

c  Luke  xix.  44. 


d  See  chap. 

xxi.  I. 
e  See   chap. 

xiii.  39._ 
f  Jer.  xxix.  8; 

Eph.   V.   6; 

Col.   ii.   83 

2  Thess.    ii. 

3  ;    I  John 
iii.  7. 

g  Ver.     24; 
Jer.  .xiv.  14; 
xxiii.  21,  25. 


192  THE    GOSPEL   ACCORDING    TO    MATTHEW.     [Chap.  XXIV.  1-51. 

6  saying,  I  am  Christ  ;^  ^  and  shall  deceive  many.     And  ye  shall  ^  Ver.  n. 
hear  of  wars   and   rumours  of  wars:    see   that   ye   *be*^    not '^Thess-iLz. 
troubled  :    for  all  '^    these  thinscs  must  ^  come  to  pass,  but  the  ^    ^, 

"  k  2  Chron.  xv. 

7  end  is   not  yet.      For  *  nation  shall  rise  against  nation,   and  ^  6^  ^_^  ^ 
'kingdom  against  kingdom:  and  there  shall  be  '"famines,  and  »^Actsxi.28 

8  pestilences,^  and  earthquakes,  in    divers  places.      All   these  ^^  " '^''"  "•  ^*- 

9  are  the  beginning  of  "  sorrows.^^     Then  °  shall  they  deliver  you  "  Chap.x.  17 
upP  to  be  afflicted,i2  and  «  shall  kill  you  :  and  '^  ye  shall  be  hated  ^  fo'hn  x;i'.°2. 

[O  of  alp3  nations  for  my  name's  sake.     And  then  shall   many  be  ^  J°'^"''^-'^' 

*  offended,  and  shall  betray  ^*  one  another,  and   shall  hate  one  '  xvfi.'L/^^' 

1 1  another.     And  many  '  false  prophets  shall  rise,  "  and  shall  de-    chap.  loi. 

12  ceive  many.     And  because  iniquity  shall  abound,^^  the  love  of  «yer.  5. 

^  V  Chap.  x.  22. 

13  many^^  shall  wax  cold.     ''But  he  that  shall  endure^'  unto  the  !</.See  chap. 

^  .  IV.  23. 

14  end,  the  same  shall  be  saved.     And  this  "'gospel  of  the  king- -^  Coi.i.  23. 

^  .  .y  Luke  11. 1 ; 

dom  ^  shall  be  preached  in  ^  all  the  ^^  world  ^  for  a  witness  ^^  unto     iy-  5;  Acts 

'■  «  XI.  28;  Rom 

all  ^^  nations  ;  and  then  shall  the  end  come.  ;^:  'S;  ^^y 

'  111.  10  ;   xvi. 

15  When  ye  therefore  shall  see^*^  the  abomination  of   desolation,     ,'t 

•J  J  '   z  Chaps,  viii. 

"  spoken  2^  of  by  Daniel  the  prophet,  stand  ^^  in  the  holy  place  aT>3l^.\l'.2T, 

16  ^  (whoso  readeth,  let  him  understand,^^)  Then  let  them  which  be    ^V.^"  "'' 

17  in  Judea  flee  into  2*  the  mountains  :  '  Let  him  which  ^5  is  ''  on  ^  k°T3%^^"' 
the  house-top  not  come^^  down  to  take  any  thing ^^  out  of  his  '^  3"^  ^"'^ 

18  house  :    Neither  ^^  let  him  which  is  in  the  field  return  ^^  back  to     comp'."'!^^' 

19  take  his  ^ clothes.^''    And^^  •''  woe  unto  them  that  are  with  child,     2Sam!^xLl; 

20  and  to  them  that  give  suck  in  those  days  !      But^^  pray  ye  that  e  chap. 'v.40. 
your  flight  be  not  in  the  winter,  neither  on  the  Sabbath  day.^^    29. 

21  For  then   shall  be  "great  tribulation,  such   as  was  not  since  ^* -^  ^^"■"'•'' 

o  '  ver.  29. 

the  beginning  of  the  world  to  this  time,^^  no,  nor  ever  shall  be. 

22  And  except  those  days  should  be  shortened,  there  should  no 

flesh  be  ^^  saved  :  but  for  ''  the  elect's  sake  those  days  shall  be  ^  u^fxv.^fg' 

23  shortened.      *  Then  if  any  man  shall  say  unto  you,  Lo,  here  zV  2Lukexvii.23. 

24  Christ,^  or  there;  believe  zV  not.  For  there  shall  arise  false  Christs, 

and  *  false  prophets,  and  '  shall  shew  great  signs  and  wonders  ;  ^  See  ver.  n. 

.       .  .  ^  Deut.  xiii.  i- 

*  insomuch  that,  if  ti  were  possible,  they  shall  deceive  '"the  very    ?.;  2Thess. 
2?,  26  elect.^'  Behold,  I  have  told  you  before.^^     Wherefore '^^  if    Rev. xiii'.  13, 

-^  -'  14  ;  xvi.  14. 

they  shall  say  unto  you,  Behold,  ^  he  is  in  the  desert ;  ^^  go  not  ^"icTs^i'ss! 
27  forth :  behold,  he  is  in  the  secret  ^^  chambers  ;  believe  it  not. 

5  the  Christ  ®  take  heed,  be  ''  omit  all  ^  must  needs 

8   The  best  authorities  omit  and  pestilences  ^°  But  all  these  things 

"  travail  ^^  unto  tribulation  ^^  ^11  the  ^*  deliver  up 

15  be  multiplied         ^'^  the  many  "  endureth  ^^  (-^g  whole 

'9  testimony  20  therefore  ye  see  -^  which  was  spoken 

--  standing  23  \^^  \y^^  th^t  readeth  understand  24  yj^j-Q 

^s  that  26  go  27  the  things  ^s  ^nd 

29  not  return  so  ^loak  si  But  ^2  ^^^ 

33  on  a  Sabbath  :  84  j^^th  not  been  from  35  ^,^^^51  ^^^ 

36  had  been  shortened,  no  flesh  would  have  been 

3''  so  as  to  deceive,  if  possible,  even  the  elect  38  beforehand 

39  If  therefore  ^o  wilderness  "  inner 


Chap.  XXIV.  1-51.]     THE    GOSPEL   ACCORDING   TO    MATTHEW.  193 

"  For  as  the  lightning  cometh  out  of '^^  the  east,  and  shineth*^  "  ^"'^'^  ^™- 
even  unto  the  west ;  so  shall  also  the  coming  of    the  Son   of  ^  Luke  xvii. 

37;    comp. 

28  man  be.^^     p  For  ^°   wheresoever  the   carcass  is,  there  will   the     i°'°  ^'"''''• 

30. 

eagles  be  gathered  together.  ?  7^'-  ?.!■ 

■-^  <-"  •->  r  is.  xni.  lo 

29  Immediately  ^^  after  «  the  tribulation  of  those  days  shall  ''  the  ^'^'J^.  xxxii. 
sun  47  be  darkened,  and  the  moon  shall  not  give  her  light,  and  \l,^°f-  %. 
'the  stars  shall  fall  from  heaven,  and  the  powers  of  the  heavens     2o;1:omi"' 

30  shall  be  shaken :  And  then  '  shall  appear  "  the  sign  of  the  Son  of  .Ir'g'';'"' 
man  in  heaven  :  and  then "  shall  all  the  tribes  of  the  earth  mourn,  Kp.'vi  \\\ 
and  '"  they  shall  see  the  Son  of  man  coming  in  ^^  the  clouds  of  ^  Rev.'vi.  13. 

31  heaven-^'  with  power  and  great  glory.     And  2'  he  shall  send  ^^  his  «  Ver.J."'  '^" 
angels    with    a    great    sound    of  ^  a    trumpet,  ^°  and  they  shall  «•  SeV  chap 
gather  together  "  his  elect  from  *  the  four  winds,  '^  from  one  end  ^  chap.  xxvi. 

"  '  64  ;   Mark 

of  heaven  to  the  other.  jx- 1- 

y  Chap.  xiii. 

32  Now  learn  a  parable  of    the  fig   tree  i^^  When  his  branch  is     ^i- 

10  z  I  Cor.    XV. 

yet  52  tender  and  putteth  forth  leaves,  ye  know  that  summer  ^-^  is    f 'j^^''*''*- 

33  nigh:      So  likewise  ye,^*  when  ye  shall '^^  ggg  ^\i  ^j-^ggg  ^j^j^^^g^  «  Se^e^er. 22._ 

34  know  that  it  is  near,^*^  eveji'^  2Lt  the  doors.  « Verily  I  say  unto  ,  SeuUv:3;. 
you.  This  generation  shall  not  pass,'^'  till  all  these  things  be  ful-  '^^^1^20: 

35  fiUed.^^      •'^  Heaven  and  earth  shall  pass  away,  but  "  my  words '^  xvf.  2s.'''''' 

36  shall  not  pass  away.  ''  But  of  that  day  and  hour  knoweth  no  is.'"i.'  ^(>\ 
man,  no,  not  ^^  the  angels  of  heaven,^^  '  but  my  ^^  Father  onlv.  s  VJl'^cxIx.'  ' 

Sq  ;    Is    x] 

37  ^  But  as  the  days  of  Noe  ^^  zvere,  so  shall  also  the  coming  of  the    »• '   . 

h  Acts  i.  7. 

38  Son  of  man  be.'^'^     *  For  as  in  the  '^^  days  that  were  before  the  '  Zech.  xiv.  7. 

...  ^  Luke  xvii. 

flood  they  were  eating  and  drinking,  marrying  and  giving  in  mar-    ^^'  ^7- 

39  riage,  until  the  day  that  Noe  ^'^  entered  into  the  ark,  And  knew 

not  until  the  flood  came,  and  took  them  all  away  ;  so  shall  also  ^  \f^^  """• 

40  the  coming  of  the  Son  of  man  be.**  ^jhen  shall  two  ^^  be  in  the  "'3^"''^  ''^"• 

41  field  ;  the  one  shall  be  taken,  and  the  other  ^s  left.  '"Two  zvomen  "  t^'^tutV. 
shall  be  grinding  "  at  the  mill  ;  the  one  shall  be  taken,  and  the  °  Jha'ps.'^xxV. 

42  other 65  left.     "  Watch  therefore  ;  ^  for  ye  know  not  what  hour  ^e    ^^.^'^Lul^e 

43  your  Lord  doth  come.^^  1  But  know  this,  that  if  the  good-man  ^  xx.'Y.'A"' 
of  the  house  had  known  in  what  watch  '"  the  thief  would  come  ^^  Col  Yv'.'il 
he  would  have  watched,  and  would  not  have  suffered   his  house     6.1°;  'Pet. 

V.  8 ;    Rev. 

44  to  be  *  broken  up.'*^      'Therefore  be  ye  also"  ready  :  for  in  such     Hi.  2, 3;xvi. 

45  an  hour  as  '^  ye  think  not  the  Son  of  man  cometh.  ^  Who  then  is  ^  ^'°"'p-  '^^'"• 
a^i"'  faithful  and ^  wise  servant,  whom  his  lord  hath  made  ruler  '^  «;  ^^"ffj^'- ^^''^ 

2  ;  2  Pet.  iii. 

4-  forth  from         «  jg  ggg^  44  go  si^^U  be  the  cominq;  of  the  Son  of  man      '";  Rev.  iii, 

45  omit  For  46  g^t  immediately  47  t^g  g^-i  ^\^^\\  48  on  ^  ciiap!  yj^ig. 

49  send  forth  so  ^  trumpet  of  great  sound  t  Lukexii.40 

51  from  the  fig  tree  learn  the  parable  52  ^ow  become  "  '^^^^'  '''"'■ 

53  the  summer  54  ^^  yg  ^^^  55  (,„iH  ghall  56  i-,g  jg  ^jgi,     ,.  Comp.Luke 

^"^  pass  away  58  ^one  59  ^o  one,  not  even  ^'',''co;7v  2 

^  The  best  authonties  insert  neither  the  Son  «i  the  ^'-  Noah       ^■keh!\\\.'l 

^^  those  64  t^.Q  ,.,.,gn  65  one  jg  taken,  and  one  is  ^  See  ciiar 

««  on  what  day  C7  cometh  ^s  master  «»  was  coming  '"'''■  ^ 

"  broken  through  "  in  an  hour  that  '^2  gg^ 

VOL.  I.  13 


194  THE   GOSPEL  ACCORDING   TO    MATTHEW.     [Chap.  XXIV.  1-51. 

46  over  his  household,  to  give  them  meat  '''^  in  due  season  ?    ^  Blessed  y  Rev.xvi.  15. 
is  that  servant,  whom  his  lord  when  he  cometh  shall  find  so  doing. 

47  Verily  I  say  unto  you,  that  '  he  shall  make  him  ruler  '*  over  all  ^  ^.''Ts'.'"'''' 

48  his  goods.     But  and  ^^  if  that  evil  servant  shall  say  in  his  heart, 

49  My  lord  "delayeth  his  coming  ;^'5  And  shall  begin  to  smite  /its  "''  ^  ^'^^P'  '''=^- 

50  fellow  servants,  and  to  "'^  eat  and  drink  with  the  drunken  ;    The 

lord  of  that  servant  shall  come  *  in  a  day  when  he  looketh  not  ^  2Pet.m..2. 

51  for  /mnp  and  in  an  hour  that  he  is  not  aware  of,^°  And  shall 
cut  him  asunder,  and  appoint  him  ^^  his  portion  with  the  hypo- 


crites :  "  there  shall  be^^  weeping  and  gnashing  of  teeth. 


c  See   chap 
viii.  12. 


''^  their  meatjt'r  food  ''^  will  set  him 

'''^  to  come  "  beat  his 

'^  expecteth  not       ^°  when  he  knoweth  not 


''^  07?iit  and 
"  shall 
*i  omit  him         ^^  insert  the 


Order  ok  events.  After  the  last  public  dis- 
course (chap,  xxiii.)  our  Lord  did  not  at  once 
■.eave  the  temple,  but  (Mark  xii.  41-44  ;  Luke 
xxi.  1-4)  sat  quietly  in  the  court  of  the  women, 
looking  at  those  casting  in  their  gifts,  to  find  an 
opportunity  for  praising  one  act  of  real  religion 
amidst  all  the  hypocrisy  He  had  just  denounced. 
(Reformers  may  find  a  lesson  here.)  In  perfect 
quietude  of  spirit,  not  in  haste  nor  anger,  He 
finally  forsook  '  His  own '  who  received  Him 
not.  As  He  was  finally  'departing'  (ver.  i), 
His  disciples  pointed  out  the  magnificence  of  the 
various  structures  composing  the  temple.  This 
brought  out  a  prediction  of  its  entire  destruction. 
Passing  out  toward  Bethany,  He  paused  upon 
the  Mount  of  Olives,  looking  towards  the  temple, 
as  if  still  moved  with  compassion.  His  disciples 
(or  more  exactly  four  of  them)  inquired  of  Him, 
as  to  the  time  and  signs  of  His  coming.  Chap, 
xxiv.  is  the  answer,  not  yet"  fully  understood. 
Chap.  xxv.  was  spoken  on  the  same  occasion. 

Contents.  This  chapter  refers  both  to  the 
destruction  of  yeriisalem  and  to  the  second  coining 
of  Christ,  one  prophecy  respecting  tiuo  analogous 
events.  This  we  may  call  the  panoramic  view  of 
the  prophecy,  and  it  may  be  applied  to  other  pas- 
sages (in  Revelation  and  elsewhere).  Reasons  : 
I.  An  exclusive  reference  to  either  the  destruc- 
tion of  Jerusalem  or  the  second  coming  of  Christ 
involves  insuperable  difiiculties.  2.  The  disciples 
asked  about  both,  joining  them  in  time  (ver.  3). 
The  answer  therefore  refers  to  both,  joining  them 
in  character,  not  necessarily  in  time.  The  disci- 
ples needed  instruction  on  both  points,  for  imme- 
diate and  more  remote  guidance.  3.  The  pre-- 
ceding  discourse  plainly  points  to  the  destruction 
of  Jerusalem,  but  chap.  xxv.  and  vers.  42-51  of 
this  chapter,  apply  exclusively  to  the  Christian 
dispensation.  Great  care  is  necessary  in  decid- 
ing what  refers  to  each  of  the  two  sets  of 
events  (or,  how  far  the  analogy  holds  good).  Al- 
ford  and  others  seem  correct  in  holding,  that  the 
two  interpretations  run  parallel  as  far  as  ver.  28, 
the  judgment  upon  the  Jewish  Church  being  the 
predominant  thought ;  after  that  the  Lord's  sec- 
ond coming  is  prominent,  until  in  the  close  of 
the  chapter  it  is  exclusively  treated  of.  Concern- 
ing this  nothing  definite  as  to  time  is  made 
known  (see  ver.  36),  and  the  part  that  Jerusalem 
will  sustain  is  and  must  be  unknown,  since  proph- 
ecy  is   rarely  designed  to  enable  us   to  foretell 


future  events.  Lange  regards  both  chapters  as 
exhibiting  'the  judgments  of  His  coming  in  a 
series  of  cycles,  each  of  which  depicts  the  whole 
futurity,  but  in  such  a  manner  that  with  every 
new  cycle  the  scene  seems  to  approximate  to, 
and  more  closely  resemble,  the  final  catastro- 
phe.' 

Ver.  I.  From  the  temple,  /.  e.,  the  exclusively 
Jewish  part,  inclosed  from  the  court  of  the  Gen- 
tiles. He  never  returned,  and  henceforth  the 
temple  was  virtually  desolate.  The  Apostles  re- 
turned, holding  out  mercy  still  ;  the  last  rejec- 
tion recorded  is  that  of  Paul  (Acts  xxi.  27  ff.), 
who  was  even  accused  of  polluting  it.  — Was  de- 
parting. He  lingered  for  a  time.  —  His  disciples. 
Mark  (xiii.  i)  :  'one  of  his  disciples.'  —  To  shew 
him  the  buildings  of  the  temple,  /.  e.,  all  the 
structures  in  the  inclosure  (see  note  on  p.  171), 
especially  the  stones  (comp.  Mark  and  I>uke),  as 
His  answer  (ver.  2)  indicates.  The  immense 
stones  (some  of  them  forty-five  cubits  long,  five 
high,  and  si.x  broad)  could  be  best  seen  from  the 
court  of  the  Gentiles ;  so  also  the  great  number 
of  outer  structures,  some  of  them  still  in  process 
of  erection.  The  latter  fact  _gives  additional 
point  to  the  prediction. 

Ver.  2.  AU  these  things  ?  Mark  xiii.  2  :  '  these 
great  buildings.'  —  Verily  I  say  unto  you,  etc. 
This  prophecy  was  uttered  in  a  time  of  profound 
peace,  when  the  possibility  of  the  destruction  of 
such  a  magnificent  work  of  art  and  sanctuary  of 
religion  seemed  very  unlikely  ;  but  was  literally 
fulfilled  forty  years  afterwards  ;  and  that,  too,  in 
express  violation  of  the  orders  of  Titus,  who 
wished  to  save  it. 

Ver.  3.  The  mount  of  Olives.  Opposite  the 
temple-  The  siege  of  Jerusalem  began  from 
this  place,  and  at  the  same  season  of  the 
year.  It  was  from  the  side  of  this  mount,  that 
our  Lord  two  days  before  had  prophesied  the 
destruction  of  Jerusalem  (Luke  xix.  43,  44).  — 
The  disciples.  Mark  (xiii.  3)  :  '  Peter,  and  James, 
and  John,  and  Andrew,'  the  four  fishermen  first 
called  and  first  named  in  all  the  lists,  the  con- 
fidential disciples.  —  When  shall  these  things  be  "S 
The  desolation  and  destruction  just  prophesied. 
—  The  sign  of  thy  coming,  and  of  the  end  of  the 
world  ■?  They  identified  these,  and  joined  them 
with  the  destruction  of  Jerusalem.  As  these 
disciples  had  been  told  most  fully  of  His  death 
(comp.  chap.  xvii.  9  ff.),  they  probably  mean  a 


Chap.  XXIV.  1-51.]    THE   GOSPEL  ACCORDING   TO   MATTHEW. 


195 


coming  {paroiisia,  appearance)  after  death,  to 
usher  in  the  end  of  the  world,  i.  e.,  the  end  of  the 
former  dispensation  of  things,  not  the  destruc- 
tion of  the  world.  Being  Jews,  they  would  not 
think  of  the  destruction  of  the  holy  city  without 
a  personal  presence  of  the  Messiah  in  its  stead. 
As  the  two  events  were  blended  in  their  minds, 
they  are  not  sharply  distinguished  in  the  an- 
swer. 

Ver.  4.  See  that  no  man  deceive  you.  The 
admonition  is  prophetic,  intimating  the  perplex- 
ity of  the  whole  subject.  A  caution  to  Christians 
regarding  specific  teaching  about  these  unfulfilled 
predictions. 

Ver.  5.  Come  in  my  name,  as  the  Messiah. 
The  Messianic  hopes  of  the  Jews  were  at  fever- 
heat,  as  the  destruction  of  their  holy  city  drew 
near  ;  many  enthusiasts  appeared  as  seducers  of 
the  people,  and  awakened  false  expectations.  It 
is  not  known  that  they  claimed  the  authority  of 
the  Christian  Messiah.  The  prophecy  goes  be- 
yond this,  and  intimates  that  Christians  would 
be  in  danger  of  supposing  some  other  person  to 
be  the  Lord  Himself.  In  later  times  fanaticism 
among  Christians  has  taken  this  direction,  e.  or,^ 
the  Anabaptists  in  the  sixteenth  century. — De- 
ceive many.  An  overweening  desire  to  under- 
stand this  prophecy  in  its  final  application,  com- 
bined with  too  material  conceptions  of  the  Sec- 
ond Advent,  fosters  such  deception. 

Ver.  6.  Of  wars  and  rumours  of  wars.  The 
primary  reference  is  to  the  threats  of  war 
against  the  Jews  before  the  campaign  which 
ended  in  the  destruction  of  Jerusalem.  During 
this  period  there  were  unusual  commotions 
among  the  Jews  in  all  countries,  and  in  Rome 
too.  It  is  also  a  prediction  of  unexampled  con- 
vulsions before  the  second  coming  of  Christ. 
As  wars  have  been  well-nigh  continuous,  some- 
thing greater  than  ordinary  war  is  probably 
meant. — Be  not  troubled.  Be  watchful  (ver.  5), 
but  be  not  disturbed.  There  will  be  nothing 
even  in  the  last  days  to  terrify  the  Lord's  people. 
—  The  end  is  not  yet,  /.  e.,  this  state  of  commo- 
tion is  to  continue. 

Ver.  7.  Nation  shall  rise  against  nation,  etc. 
Primarily,  national  uprisings  of  the  Jews  ;  then, 
wars  of  races,  political  revolutions,  migrations, 
etc.  Even  the  times  preceding  the  dissolution  of 
the  Roman  Empire  have  not  exhausted  this  pre- 
tliction.  —  Famines,  and  earthquakes  in  divers 
places,  A  famine  is  prophesied  in  Acts  xi.  28  ; 
others  are  mentioned  by  Latin  historians.  Five 
great  earthquakes  occurred  in  thirteen  years. 
The  best  authorities  omit:  'and  pestilences.' 
See  Luke  xxi.  11,  from  which  it  is  taken.  As 
regards  the  wider  fulfilment  :  '  The  passage 
combines  in  one  view  the  whole  of  the  various 
social,  physical,  and  climatic  crises  of  develop- 
ment in  the  whole  New  Testament  dispensation  ' 
(Lange). 

Ver.  8.  The  beginning  of  travail,  /.  e.,  birth 
pangs.  The  physical  woes  are  the  basis  of  the 
greater  succeeding  moral  woes.  'The  death- 
throes  of  the  Jewish  state  precede  the  "regener- 
ation "  of  the  universal  Christian  Church,  as  the 
death-throes  of  this  world  the  new  heavens  and 
new  earth '  (Alford). 

Ver.  9.  Then,  /.  6'.,  '  during  this  time,'  not 
'after  this.'  See  Luke  xxi.  12.  —  They  shall 
deliver  you  up,  etc.  Soon  literally  fulfilled.  But 
it  may  now  be  referred  to  the  spirit  of  persecu- 
tion, always  latent  in  the  world  and  to  break  out 


in  the  last  times.  —  Hated  of  all  the  nations, 
(Mark  and  Luke  :  '  of  all  men  ; '  comp.  chap.  x. 
22).  The  Roman  historian  Tacitus  speaks  of 
the  early  Christians  as  a  hated  race  of  men.  But 
to  be  universally  abhorred  is  not  a  proof  of  being 
a  Christian.  It  must  be  for  my  name's  sake.  This 
hatred  has  not  ceased  ;  it  will  probably  manifest 
itself  anew  in  startling  form. 

Ver.  10.  Then  shall  many  be  offended,  or  '  fall 
away.'  The  Apostles  understood  this  of  the 
first  century ;  see  the  repeated  warnings  against 
apostasy  in  the  Epistles.  The  fulfilment  will 
culminate  in  the  last  days.  —  Deliver  up  one  an- 
other, i.  e.,  to  tribunals,  to  heathen  magistrates, 
as  was  the  case  in  Apostolic  times.  A  natural 
development  of  apostasy,  then,  and  to  be  re- 
peated before  '  the  end  '  comes.  —  Hate  one  an- 
other. Whenever  apostasy  occurs,  this  recurs, 
since  this  is  the  opposite  of  Christian  love.  The 
Great  Apostasv  (2  Thess.  ii.  3)  will  thus  manifest 
itself. 

Ver.  II.  Many  false  prophets.  In  the  Apos- 
tolic times  such  teachers  appeared  ;  Judaizing 
first  proclaiming  strict  adherence  to  the  law, 
and  afterwards  a  kind  of  antinomianism,  or  '  law- 
lessness.' Comp.  the  later  Epistles.  The  same 
moral  phenomena  will  mark  an  analogous  pe- 
riod. 

Ver.  12.  Because  iniquity  (or  '  lawlessness  ') 
shall  be  multiplied.  A  horrible  state  of  immo- 
rality prevailed  in  the  first  century,  and  the  false 
teachers  endeavored  to  join  it  with  Christian 
profession  ;  the  inevitable  result  was  a  coldness, 
a  dying  out  of  Christian  love.  — The  love  of  the 
many  (the  mass)  shall  wax  cold.  So  far  as  we 
know,  this  was  not  literally  fulfilled  in  the  first 
century.  We  infer  that  the  entire  fulfilment  will 
come  in  with  the  great  Apostasy  (2  Thess.  ii. 
3-8).  The  principle  is  :  wickedness  destroys 
love  ;  immorality  eats  out  the  heart  of  Christian- 
ity. 

Ver.  13.  Unto  the  end.  The  Christians  were 
saved  from  the  horrors  attending  the  destruction 
of  Jerusalem.  But  the  principle  is  a  general  one. 
For  the  individual,  '  the  end '  is  the  day  of  his 
death  ;  for  the  Church,  it  is  the  Advent  of  Christ, 
the  end  of  all  things.  The  last  sense  is  the  more 
important  one,  giving  character  to  the  others. 
Over  against  the  apostasy  of  'the  many'  (ver.  12) 
we  have  the  faithfulness  of  the  few,  in  spite  of 
false  teaching  (ver.  11),  in  spite  of  prevailing 
wickedness  (ver.  12),  an  endurance  in  love. 

Ver.  14.  This  gospel  of  the  kingdom,  etc. 
The  preaching  of  the  gospel  throughout  the  Ro- 
man world  preceded  the  end  of  the  Jewish  state  ; 
the  promulgation  of  the  gospel  throughout  the 
whole  world  will  be  the  sign  of  the  end  of  this 
world.  —  For  a  testimony  unto  all  the  nations.  To 
them,  if  they  accept  ;  against  them,  if  they  reject 
it.  It  is  not  revealed  here,  which  result  will 
preponderate.  If  the  former,  this  is  a  cheering 
note  in  a  doleful  prophecy ;  if  the  latter,  this  is 
the  saddest  part  of  the  prophecy.  In  either 
case,  the  duty  of  sending  the  gospel  everywhere 
remains.  The  universal  extension  of  missions, 
no  less  than  the  great  apostasy,  is  a  sign  of  the 
approach  of  our  Redeemer.  This  prediction 
stimulated  the  Apostles  and  should  stimulate 
us. 

Vers.  15-22.  These  verses  certainly  refer  to 
the  destruction  of  Jerusalem.  Another  fulfil- 
ment is  probable,  in  accordance  with  the  parallel 
lines  of  prophecy  we  have  traced  in  the  preced- 


ig6 


THE  GOSPEL  ACCORDING  TO  MATTHEW.      [Chap.  XXIV.  1-51. 


ing  section  (vers.  5-14).  But  precisely  because 
the  details  are  so  minute,  we  must  be  cautious  in 
applying  it  to  the  final  catastrophe. 

Ver.  1 5.  When  therefore  ye  see.  This  direct 
address  points  to  a  speedy  fulfilment,  whatever 
may  be  the  ulterior  reference.    '  Therefore '  takes 


Roman  Standards. 

up  the  thought  of  ver.  9,  where  their  personal 
persecution  had  been  spoken  of.  —  The  abomina- 
tion of  desolation  which  was  spoken  of  by  (or 
'  through ')  Daniel  the  prophet  (Dan.  ix.  27).  The 
phrase  refers  to  '  abominations,  which  shall  be 
the  desolator,'  the  coming  of  which  to  the  sanc- 
tuary (where  the  sacrifice  is  offered)  is  prophe- 
sied. Most  of  the  Jews  applied  the  original 
prophecy  to  the  desecration  of  the  temple  by 
Antiochus  Epiphanes  (comp.  i  Mace.  i.  54),  who 
set  up  there  an  idol  statue  of  Jupiter.  Our  Lord 
points  to  a  fulfilment,  then  future.  The  favorite 
interpretation  refers  it  to  the  Roman  eagles,  so 
hateful  to  the  Jews,  and  worshipped  as  idols  by 
the  soldiers,  the  standards  of  those  who  deso- 
lated the  temple.  This  is  favored 
by  the  addition  in  Luke's  account 
(xxi.  20)  :  when  ye  shall  see  Jeru- 
salem compassed  with  armies.' 
Others  refer  it  to  some  desecra- 
tion of  the  temple  by  the  Jewish 
Zealots  under  the  pretence  of  de- 
fending it,  which  occurred  at  the 
same  time  with  the  approach  of 
the  first  Roman  army  (under  Ces- 
tius,  A.  D.  66)  against  Jerusalem. 
This  makes  Luke's  account  refer 
to  an  external  sign,  and  those  of 
Matthew  and  Mark  to  the  internal 
sign,  an  abomination  committed 
by  the  Jews  themselves,  which 
should  fill  up  the  cup  of  their  in- 
iquity. But  it  is  not  certain  that 
such  a  desecration  by  the  Zealots 
took  place  just  at  that  time,  and 
the  sign  for  their  flight  (ver.  16) 
was  to  be  a  definite  and  marked 
one.  — In  the  holy  place.  Mark  : 
'  where  it  ought  not  ;  '  Jerusalem 
was  '  the  holy  city'  (chap.  iv.  5). 
The  near  approach  of  the  Roman  army  is  prob- 
ably meant.  The  Roman  eagles,  rising  on  the 
heights  over  against  the  temple,  were  the  sign  of 
the  fall  of  the  city.     In  fact  they  stood  on  the 


Mount  of  Olives,  '  the  holy  place,'  in  a  higher 
Christian  sense,  where  our  Lord  was  now  teach- 
ing and  whence  He  ascended.  The  other  view 
of  internal  desecration  refers  the  phrase  to  the 
temple.  —  Let  him  that  readeth  understand.  A 
remark  of  the  Evangelist,  probably  with  a  refer- 
ence to  the  words  of  the  angel  to  Daniel  (ix.  25)  : 
'  know  therefore  and  understand.'  Such  an  in- 
sertion is  very  unusual,  but  seems  to  have  been 
occasioned  by  the  near  approach  of  the  events  at 
the  date  of  the  writing  of  this  gospel.  In  the 
correct  reading  of  Mark  xiii.  14,  there  is  no 
direct  reference  to  Daniel,  and  hence  the  reader 
of  the  Gospel,  not  of  the  prophecy,  is  meant. 
Such  an  understanding  was  very  important  for 
the  early  Christians.  An  ulterior  reference  to 
'the  man  of  sin'  (2  Thess.  ii.  4),  is  probable.  It 
will  be  understood  by  Christians  when  necessary 
for  their  safety. 

Ver.  16.  Flee  unto  the  mountains.  The  Chris- 
tians in  Judea  accordingly  fled  to  Pella,  over  the 
mountains  in  Perea,  and  wei'e  safe  in  all  those 
days  of  horror. 

Ver.  17.  On  the  house-top.  The  flat  roofs  of 
eastern  dwellings  were  a  favorite  place  of  resort. 
—  Not  go  down.  Some  suppose  this  is  a  com- 
mand to  flee  along  the  house-tops  or  to  go  down 
by  the  outer  stairs  as  a  quicker  way.  What  is 
distinctly  forbidden  is  to  go  down  to  take  the 
things  out  of  his  house.  Extreme  haste  is  en- 
joined ;  and  being  hindered  by  motives  of  self- 
ishness or  convenience  is  prohibited.  There  is 
probably  an  allusion  to  the  flight  of  Lot  from 
Sodom  (comp.  Luke  xvii.  32). 

Ver.  19.  "Woe  unto  them,  etc.  Natural  affec- 
tion is  not  forbidden,  and  this  verse  expresses 
compassion  for  mothers  who  were  thus  delayed. 

Ver.  20.  Pray  ye.  The  trying  events  were 
distinctly  predicted,  yet  prayer  is  just  as  dis- 
tinctly enjoined.  —  Not  in  the  winter,  which 
would  not  only  make  it  more  disagreeable,  but 
might  prevent  their  fleeing  far  enough.  —  On 
a  Sabbath.  On  the  Jewish  Sabbath.  On  that 
day  the  gates  of  the  cities  were  usually  closed 


Peasant  House  in  Palestine,  with  steps  leading  to  the  top  on  the  outside. 

(Neh.  xiii.  19-22),  besides  travelling  on  that  day 
would  expose  them  still  more  to  Jewish  fanati- 
cism. The  Jewish  Christians,  up  to  the  time  of 
the  destruction  of  Jerusalem,  observed  the  Jew- 


Chap.  XXIV.  1-51.]      THE    GOSPEL   ACCORDING   TO    MATTHEW. 


197 


ish  Sabbath,  and  might  scruple  to  travel  more 
than  the  Sabbath  day's  journey  (about  an  English 
mile).  Our  Lord's  anxiety  is  not  for  the  obser- 
vance of  the  Jewish  Sabbath,  but  for  His  people. 
Ver.  21.  Great  tribulation,  etc.  Josephus, 
a  Jew  by  birth  and  education,  but  a  Roman  in 
religion  and  sympathies,  in  describing  the  siege  of 
Jerusalem,  almost  repeats  the  words  of  our  Lord. 
From  this  '  great  tribulation  '  the  Jewish  Chris- 
tians escaped  by  fleeing  to  Pella.  The  siege  be- 
gan at  the  time  of  the  Passover  feast,  when  the 
city  was  crowded.  Internal  dissensions  combined 
with  scarcity  of  food  to  multiply  the  horrors. 
One  woman  of  rank,  named  Mary,  too,  killed  and 
roasted  her  own  babe  (comp.  IDeut.  xxviii.  53, 
56,  57),  and  was  discovered  only  by  those  who 
sought  to  rob  her  of  food  ;  yet  even  they  shrank 
back  at  the  sight.  The  resistance  to  the  Romans 
was  fanatical,  despite  the  bloody  discord  within 
the  city.  When  at  last  it  was  successfully  stormed 
by  Titus,  the  rage  of  the  Roman  soldiers,  raised 
to  the  utmost  by  the  stubborn  resistance,  was  per- 
mitted to  wreak  itself  unchecked  upon  the  in- 
habitants. The  sword  made  the  whole  city  run 
with  blood ;  while  crucifixions  by  way  of  jest 
were  very  frequent.  Eleven  hundred  thousand 
persons  perished,  the  remainder  were  sold  into 
slavery,  or  distributed  throughout  the  Roman 
provinces  to  be  destroyed  by  wild  beasts.  Thus 
the  prophecy  of  Luke  xxi.  24  was  literally  ful- 
filled. Yet  the  Roman  leader  who  conducted 
these  operations  was  one  of  the  most  excellent 
among  the  heathen.  —  Nor  ever  shall  be.  This 
seems  to  indicate  that  nothing  analogous  will  oc- 
cur again.  But  ver.  22  is  so  closely  connected 
with  this  verse,  that  a  double  reference  is  prob- 
able even  in  vers.  15-21,  which  were  most  strik- 
ingly fulfilled  in  the  first  century.  The  final  ap- 
plication would  be  to  a  sudden  catastrophe  before 
the  coming  of  our  Lord,  which  His  people  will 
be  enabled  to  avoid,  by  recognizing  the  appear- 
ance of  the  signs  He  has  given.  Still  these 
verses,  of  themselves,  shed  little  light  as  yet  on 
the  subject  of  the  last  days.  The  final  catas- 
trophe is  more  plainly  indicated  in  the  subse- 
quent part  of  the  chapter. 

Ver.  22.  Except  those  days  had  been  short- 
ened, etc.  (A  prophetic  past  tense.)  Various 
causes  did  combine  to  shorten  the  siege  of  Jeru- 
salem, so  that  the  Christians  in  the  neighboring 
place  of  refuge  were  not  so  much  exposed.  These 
causes  were  :  (i)  Herod  Agrippa  had  begun  to 
fortify  the  walls  of  Jerusalem  against  any  attack, 
but  was  stopped  by  orders  from  Claudius  about 
42  or  43.  (2.)  The  Jews  being  divided  into  fac- 
tions, had  totally  neglected  any  preparations 
against  the  siege.  (3.)  The  magazines  of  corn 
and  provision  were  just  burned  before  the  ar- 
rival of  Titus.  (4.)  Titus  arrived  suddenly,  and 
the  Jews  voluntarily  abandoned  parts  of  the  for- 
tification. (5.)  Titus  himself  confessed  that  he 
owed  his  victory  to  God,  who  took  the  fortifica- 
tions of  the  Jews.  (6.)  It  was  not  the  original 
intention  to  storm  the  place,  but  events  at 
Rome  made  it  necessary  that  Titus  should  hasten 
back,  and  he  therefore  adopted  this  method  of 
shortening  the  siege.  —  But  the  strong  language 
of  the  verse  and  the  prophecy  of  Daniel  (chap, 
xii.  I )  which  is  here  alluded  to,  point  to  a  prov- 
identia  interposition  in  the  great  days  of  tribu- 
lation which  are  to  come  in  the  last  times.  The 
shortening  of  the  days  will  be  the  hastening  of 
the  Lord's  coming. 


Ver.  23.  Then.  Sufficiently  indefinite  to  favor 
any  or  all  of  the  interpretations  of  the  passage. 
During  the  subsequent  period,  is  exact  enough. 
—  If  any  man  shall  say  to  you,  etc.  This  indi- 
cates that  the  disciples  tlie)i  expected  that  the 
second  Advent  would  immediately  follow  ;  and 
was  first  of  all  a  caution  against  impostors.  But 
while  such  did  arise  in  the  first  century,  the  de- 
tails of  the  following  verses  point  to  something 
further.  — Believe  it  (or  '  him  ')  not.  This  phrase 
furnishes  no  argument  against  the  visible  per- 
sonal coming  of  Christ,  which  seems  to  be  taken 
for  granted  throughout. 

Ver.  24.  False  Christs.  While  this  may  refer 
to  the  impostors  of  the  first  century,  it  now  points 
to  'Antichrist,'  or  the  many  'antichrists'  (i  John 
ii.  18),  constantly  arising.  —^  False  prophets.  Such 
arose  among  the  Jews,  but  have  arisen  ever 
since.  —  Show  great  signs  and  wonders,  in  ap- 
pearance probably,  but  this  cannot  be  insisted 
upon.  See  2  Thess.  ii.  9-12.  — So  as  (the  tenden- 
cy and  purpose)  to  deceive,  if  possible,  implying 
that  it  is  not,  even  the  elect.  Others  will  be'  de- 
ceived, led  astray  from  our  Lord,  the  real  Mes- 
siah and  true  Prophet.  It  indicates  that  a  period 
will  come,  when  the  '  deceivableness  of  unright- 
eousness '  shall  be  augmented. 

Ver.  25.  Told  you  before  hand.  (Mark  xiii. 
23:  'But  take  ye  heed.')  A  warning  which  can 
scarcely  have  been  exhausted  in  the  first  cen- 
turv. 

Ver.  26.  Behold,  he  is  in  the  wilderness, 
whither  the  impostors  led  their  followers  (Acts 
xxi.  38).  —  Behold,  he  is  in  the  inner  chambers, 
teaching  in  private,  proposing  some  scheme  of 
deliverance.  But  ver.  27  points  so  unmistakably 
to  the  last  days  also,  that  we  understand  this 
caution  as  referring  to  all  teachers  who  assert 
that  the  kingdom  of  heaven  is  in  a  given  locality, 
or  in  some  narrow  form,  and  who  therefore  set 
forth  some  contracted  conception  of  the  second 
Advent.  The  caution  then  is  against  enthusiasm, 
superstition,  and  fanaticism,  in  the  days  of  the 
waiting  Church. 

Ver.  27.  For  as  the  lightning,  etc.  At  this 
point  we  must  accept  a  direct  reference  to  the 
end  of  the  world.  The  destruction  of  Jerusalem 
was  sudden,  but  here  the  ulterior  sense,  which 
was  never  absent,  becomes  the  prominent  one.  — 
From  the  east.  A  literal  explanation  of  this 
phrase  is  forbidden  by  the  nature  of  the  case. 
The  sense  is  Christ's  coming  will  be  sudden  and 
all-pervading,  unmistakable  and  fearful  ;  visible 
too,  we  infer ;  glorious  and  purifying  also,  like 
the  lightning.  Only  a  Personal  coming  will  fulfil 
this  prediction. 

Ver.  28.  Wheresoever  the  carcass  is,  there 
will  the  eagles  be  gathered  together.  In  Luke 
xvii.  37,  this  figure  is  the  answer  to  the  cpiestion 
of  the  disciples  :  '  Where  Lord  ? '  referring  to  the 
times  of  judgment.  We  therefore  apply  the 
metaphor  to  the  necessity,  inevitableness,  and 
universality  ('  wheresoever  ')  of  judgment.  The 
'  carcass  '  represents  moral  corruption  ;  the  '  ea- 
gles,' God's  means  of  certain  punishment  when 
the  time  is  ripe.  The  context  points  to  two  spe- 
cial occasions  :  i.  The  destruction  of  Jerusalem 
when  the  Roman  '  eagles  '  appeared  as  ministers 
of  vengeance  ;  2.  the  last  days  when  the  cup  of 
the  world's  iniquity  shall  be  full  and  God's  swift 
messengers  of  judgment  ('  the  angels ')  shall 
come.  Yet  the  principle  is  of  universal  applica- 
tion, and  has  been  again  and  again  exemplified 


198 


THE    GOSPEL  ACCORDING   TO    MATTHEW.     [Chap.  XXIV.    1-51. 


in  God's  dealings.  This  verse  answers  the  cry 
of  the  waiting  Church :  '  How  long,  O  Lord  ' 
(Rev.  vi.  10). 

Vers.  S9  ff.  Referring  to  the 'last  times  '  ex- 
clusively. Up  to  this  point  our  Lord,  in  answer- 
ing a  twofold  cjuestion,  has  given  a  two-fold 
answer,  /.  e.,  spoken  of  two  distinct  events  as 
analogous.  The  instruction  in  regard  to  the 
minor  and  near  event  (the  destruction  of  Jeru- 
salem) was  necessary,  but  now  the  greater  and 
more  remote  event  becomes  the  sole  subject. 
(Ver.  34  presents  a  possible  exception.) 

Ver.  29.  But  immediately,  suddenly  after  a 
slow  development,  rather  than  immediately  fol- 
lowing, or  unexpectedly.  Ver.  36  shows  that 
our  Lord  did  not  intend  to  define  the  length  of 
the  interval,  or  to  encourage  us  to  define  it.  — 
After  the  tribulation  of  those  days,  not  the  tribu- 
lation attending  the  destruction  of  Jerusalem, 
but  the  period  of  trial  which  belongs  to  the  '  last 
times,'  for  the  following  reasons  :  I.  In  Luke  xxi. 
24,  the  period  of  Jewish  dispersion  and  the  ful- 
filling of  '  the  times  of  the  Gentiles  '  is  put  be- 
fore this  prediction,  while  the  expression  in  Mark 
xiii.  24,  also  permits  the  supposition  of  a  long 
interval.  2.  The  reference  to  the  destruction  of 
Jerusalem  is  attended  with  the  greatest  difficul- 
ties. It  takes  all  the  expressions  of  vers.  29-31 
in  a  figurative  sense,  but  the  figure  exceeds  any 
reality  that  occurred  in  those  days.  The  interval 
between  the  horrors  of  the  siege  and  the  actual 
destruction  itself  was  too  short  to  allow  of  any 
events  worthy  of  such  a  figurative  representation 
as  we  find  here.  3.  To  refer  it  to  a  merely /r^w- 
idential  coming  of  Christ  in  judging  and  purify- 
ing nominal  Christendom,  is  not  at  all  in  keeping 
with  the  specific  character  of  the  representation. 
—  The  sun  shall  be  darkened.  A  reference  to  the 
events  attending  the  destruction  of  Jerusalem 
seems  impossible.  So  long  as  the  prophecy  is 
not  yet  fulfilled,  its  exact  meaning  cannot  be  in- 
sisted upon.  Two  views  :  (i.)  Visible  phenomena 
in  the  heavens  at  the  visible  appearance  of 
Christ  ;  in  which  sense  the  rest  of  the  verse 
needs  little  explanation  except  to  determine  the 
difference  between  'the  stars' and  'the  powers 
of  the  heavens.'  The  former  may  mean  meteors 
and  the  latter  the  host  of  stars,  or  better,  the 
former  the  stars  in  general,  the  latter  the  greater 
heavenly  bodies  that  affect  the  earth  (the  solar 
system).  This  view  suggests  also  the  possibility 
of  actual  changes  in  the  physical  universe  to  pre- 
pare for  '  the  new  heavens  and  the  new  earth.'  — 
(2.)  Spiritual  events  to  occur  at  the  same  time. 
We  add  the  most  plausible  interpretations  of  this 
character  :  '  The  sun  shall  be  darkened,'  /.  e.,  the 
knowledge  of  Christ,  the  Sun  of  the  Church  and 
the  world  shall  be  obscured  ;  the  moon  shall  not 
give' her  light;  the  reflected  light  of  science, 
which  derives  its  excellence  only  from  Christ,  the 
true  Sun,  shall  cease  to  guide  (or  it  may  refer  to 
heresy  and  unbelief  in  the  Church,  for  that  leaves 
her  merely  a  scientific  or  temporal  organization)  ; 
the  stars  shall  fall  from  heaven  ;  the  leaders  and 
teachers  of  the  Church  shall  become  apostates  : 
the  powers  of  the  heavens  (the  greater  heavenly 
bodies)  shall  be  shaken :  the  influences  which  rule 
human  society  shall  be  disturbed.  Others  refer 
the  whole  to  the  fall  of  heathenism  with  its  wor- 
=!hip  of  Nature  (sun,  moon,  and  stars),  but  this  is 
less  probable,  since  terrifying  occurrences  seem 
to  be  meant  (see  Luke  xxi.  25,  26). 

Ver.  30.   The  sign  of  the  Son  of  Man  in  heaven. 


This  points  to  some  unmistakable  appearance  pre-_ 
ceding  the  personal  manifestation  of  Christ. 
Something  like  the  Star  of  the  wise  men,  some 
suppose  ;  the  Fathers  thought,  a  sign  of  the  cross 
in  the  heavens ;  a  luminous  appearance  visible 
to  all,  itself  a  glory  like  the  Shekinah  of  old,  is 
the  view  of  many.  The  important  matter  is  to 
recognize  it  when  it  comes,  not  to  know  in  ad- 
vance what  it  will  be.  —  All  the  tribes  of  the 
earth  mourn.  All  races  and  peoples  shall  join 
in  one  chorus,  first  of  great  and  solemn  lamenta- 
tion ;  not  necessarily  of  real  penitence,  though 
that  is  not  excluded,  but  rather  of  terror,  occa- 
sioned by  the  events  which  have  occurred  and  the 
foreboding  of  what  is  to  follow.  Comp.  Rev.  i. 
7  ;  also  Zech.  xii.  10-14,  where  the  families  of 
Israel  are  represented  as  mourning. — And  they 
shall  see  the  Son  of  man  coming.  This  comirg 
is  evidently  that  referred  to  in  i  Thess.  iv.  16,  at 
the  first  resurrection  (Rev.  xx.  5,  6)  ;  a  compar- 
ison with  Rev.  xix.  1 1  ff.  suggests  that  this  Ad- 
vent precedes  the  millennium,  but  upon  that  point 
there  has  been  much  dispute.  Certamly  nothing 
is  said  here  of  the  general  judgment,  but  only  of 
the  gathering  of  Christ's  people  (ver.  31^^  —  On 
the  clouds  of  heaven.  '  In  like  manner '  as  He 
ascended  (Acts  i.  9,  11). — With  power  and  great 
glory,  manifested  in  the  establishment  of  His 
kingdom  on  the  earth.  Some  prefer  to  regard 
this  coming  as  the  beginning  of  a  series  of  judg- 
ments afterwards  set  forth  in  vers.  45-51  ;  chap. 
XXV.,  covering  the  period  symbolically  set  forth 
in  the  term  '  thousand  years  '  in  Rev.  xx.  5,  6  ; 
but  with  the  exception  of  the  final  judgment,  all 
these  are  represented  as  occurring  before  this 
coming  of  the  Lord.  The  safest  opinion  is,  that 
a  Personal  coming  of  Christ  is  here  meant,  to 
take  place  after  the  times  of  the  Gentiles  are  ful- 
filled (Luke  xxi.  24),  and  to  be  preceded  by  great 
catastrophes. 

Ver.  31.  Send  forth  his  angels  with  a  great 
sound  of  a  trumpet.  According  to  i  Thess.  iv. 
16,  the  angels  and  trumpets  are  distinguished, 
the  latter  coming  first.  The  trumpet,  used  to 
call  assemblies  together,  refers  to  some  means 
employed  in  connection  with  the  actual  '  angels  ' 
to  gather  Christ's  people  together.  This  sound 
of  the  trumpet  is  to  be  distinguished  from  the 
great  Trumpet  of  the  Judgment  day  (i  Cor.  xv. 
52  :  '  the  last  trump  '),  since  both  this  verse  and 
vers.  40,  41,  point  to  a  gathering  out  from  the 
world,  while  at  the  great  Judgment  all  are  col- 
lected. —  And  they  shall  gather  together  his 
elect,  the  individual  believers,  over  against  the 
organizations  which  contain  or  conceal  thein.  A 
gathering,  either  of  living  and  raised  believers 
into  one  place,  or  of  the  saints  hitherto  scattered 
among  the  nations  into  one  organization.  It  is 
implied  that  before  that  time  no  one  organization 
will  include  all  true  believers.  A  lesson  against 
sectarian  bigotry  wherever  found. 

Ver.  32.  Now  from  the  fig  tree  learn  the  par- 
able, namely,  what  follows.  —  Putteth  forth 
leaves,  or  '  its  leaves.'  The  blossoms  precede 
the  leaves,  and  when  the  leaves  come,  the  fruit 
season  is  near.  Comp.  chap.  xxi.  19.  The  cursing 
of  the  barren  fig  tree  may  be  in  mind  even  here. 
Alford  :  '  As  that,  in  its  judicial  unfruitfulness, 
emblematized  the  Jewish  people,  so  here  the  put- 
ting forth  of  the  fig  tree  from  its  state  of  winter 
dryness,  symbolizes  the  future  reviviscence  of 
that  race.' 

Ver.  33.     So  ye  also.     Addressed  to  the  disci- 


Chap.  XXIV.  i--si.]       THE    GOSPEL   ACCORDING   TO    MATTHEW. 


199 


pies,  as  representing  all  Christians.  It  does  not 
mean  that  they  should  live  to  see  what  He  had 
predicted  ;  two  of  the  four  certainly  died  even 
before  the  destruction  of  Jerusalem.  —  All  these 
things,  i.  e.,  the  signs  mentioned,  culminating  in 
thee  predicted  in  ver.  30. — Know  that  he  is 
nigh.  —  Christ  Himself,  since  they  had  asked  of 
His  coming  (ver.  3). 

Ver.  34.  This  generation.  Explanations,  (i.) 
'  Generation '  in  the  literal  sense,  the  reference 
being  to  the  destruction  of  Jerusalem.  This  is 
opposed  by  ver.  36,  nor  is  it  allowable  to  accept 
a  double  sense  in  general,  and  confine  this  phrase 
to  a  single  sense.  (2. )  '  Generation  '  in  the  sense 
of  '  race,'  as  often,  (a)  Applied  to  the  Jewish  na- 
tion, meaning  that  the  Jewish  people  shall  remain 
until  the  fulfilment  of  all  these  things,  and  that 
one  of  the  signs  of  the  final  fulfilment,  will  be 
a  sudden  greening  of  that  withered  race.  This 
is  the  most  striking  and  natural  view,  {b)  Ap- 
plied to  the  spiritual  Israel,  the  generation  of 
true  believers.  The  single  advantage  of  this  is 
that  it  extends  'ye,'  in  ver.  33,  to  the  whole  body 
of  believers  ;  but  that  would  be  easily  so  under- 
stood without  this.  — Till  all  these  things,  includ- 
ing apparently  both  the  signs  and  the  coming.  — 
Be  done,  literally,  '  become.'  The  idea  of  actual 
occurrence  is  the  prominent  one,  not  that  of  ful- 
filment. 

Ver.  35.  Heaven  and  earth  shall  pass  away. 
Not  merely  a  strong  asseveration  (sooner  shall 
heaven  and  earth  pass  away),  but  also  a  plain 
declaration  that  they  shall  pass  away.  Comp. 
Ps.  cii.  26 ;  Is.  li.  6.  The  time  is  not  indicated. 
—  But  my  words  shall  not  pass  away.  Scoffers 
imply :  Heaven  and  earth  cannot  pass  away 
(comp.  2  Pet.  iii.  34),  but  Christ's  words  are  los- 
ing their  force.  '  Of  this  we  wait  the  proof.' 
'  Not  pass  away  '  means  more  than  '  not  remain 
unfulfilled  ; '  the  words  of  Christ  will  abide  as 
true  in  the  hearts  of  all  His  people  who  look  for 
and  haste  unto  His  coming.  It  is  implied  that 
some  time  will  elapse. 

Ver.  36.  But  of  that  day  and  hour  knoweth 
no  one,  not  even  the  angels  of  heaven.  The  best 
authorities  add  :  neither  the  Son,  as  in  Mark 
xiii.  32.  This  is  implied  also  in  the  phrase  :  but 
the  Father  only.  Christ  did  not  know  the  day 
and  hour  of  His  future  coming,  since  ver.  37 
shows  that  this  is  referred  to.  The  explanations, 
that  Christ  did  not  know  this  '  officially,'  or  the 
sense  :  did  not  choose  to  tell  the  disciples,  are 
make-shifts.  This  seems  to  be  a  voluntary  self- 
humiliation  in  knowledge,  a  part  of  Christ's  emp- 
tying of  Himself  (Phil.  ii.  8).  Christ  could,  of 
course,  not  lay  aside,  in  the  incarnation  the  meta- 
physical attributes  of  His  Divine  nature,  such  as 
eternity,  but  He  could,  by  an  act  of  His  will, 
limit  His  attributes  of  power  and  His  knowledge 
and  refrain  from  their  use  as  far  as  it  was  neces- 
sary for  His  humiliation.  His  voluntarily  not 
knowing,  or  '  sacred  unwillingness  to  know,'  the 
day  of  judgment  during  the  days  of  His  flesh, 
is  a  warning  against  chronological  curiosity  and 
mathematical  calculation  in  the  exposition  of 
Scripture  prophecy.  We  cannot  know  more 
than  Christ  Himself  chose  to  know  in  the  state 
of  His  humiliation 

Ver.  37.  But  as  the  days  of  Noah  were.  The 
second  coming  of  Christ  will  be  sudden  and  unex- 
pected. Our  Lord  assumes,  that  there  was  a  flood 
sent  in  judgment  in  the  days  of  Noah.  He  endorses 
the  history  contained  in  the  book  of  Genesis. 


Ver.  38.  They  were  eating  and  drinking,  seek- 
ing their  enjoyment,  not  expecting  the  catas- 
trophe. (As  they  were  '  drinking,'  it  would  seem 
that  wine  was  made  before  the  flood.)  The  verse 
does  not  at  all  imply  that  Christ's  people  are  to 
cease  their  ordinary  employments,  in  expectation 
of  the  coming  of  Christ.  Absorption  in  theso 
things  is  censured. 

Ver.  39.  Knew  not.  Even  after  Noah  was 
in  the  ark,  their  unbelief  continued  ;  so  men  will 
persist  in  unbelief,  despite  the  fear  mentioned  in 
Luke  xxi.  24,  25  ;  will  at  least  go  on  as  if  uncon- 
cerned. 

Ver.  40,  Then  shall  two  men  he  in  the  field. 
Until  that  time  Christ's  people  are  to  be  in  com- 
panionship with  the  world.  —  One  is  taken,  i.  c, 
gathered  as  one  of  the  elect  (ver.  31).  The  one 
'  taken '  is  the  blessed  one.  There  is  no  direct 
allusion  to  death.  This  differs  from  the  event 
referred  to  in  vers.  16-18,  where  voluntary  flight  is 
commanded,  and  from  the  judgment  (chap.  xxv. 
31  ff.)  where  all  are  gathered. 

Ver.  41.  Two  women  shall  be  grinding  at  the 
mill.  The  employment  of  female  slaves.  Exod. 
xi.  5  ;  Is.  xlvii.  2,  etc.  Women  in  the  East, one 
or  two  together,  turn  the  handmills,  having  the 
upper  millstone  in  their  hands,  and  turning  it 
round  on  the  nether  one,  which  is  fixed. 

Ver.  42.  Watch  therefore.  In  view  of  the 
suddenness  and  unexpectedness  of  this  coming, 
'  watch.'  Mark  :  '  watch  and  pray.'  Not,  be  al- 
ways expecting  what  will  come  unexpectedly,  nor 
be  seeking  to  know  what  cannot  be  known,  but 
be  always  in  the  state  of  readiness,  because  of 
the  uncertainty. 

Ver.  43.  If  the  master  of  the  house  had  known, 
etc.  Comp.  Obad.  5  ;  i  Thess.  v.  i-io  ;  2  Pet. 
iii.  10  ;  Rev.  iii.  3  ;  xvi.  15.  The  idea  of  surprise 
is  the  main  one,  as  throughout  these  verses. 
Watchfulness  under  uncertainty  is  constant.  The 
figure  has  a  further  application  to  the  hour  of 
death,  when  for  the  individual  the  Lord  comes  ; 
and  to  great  catastrophes  of  judgment  upon  na- 
tions. 

Ver.  44.  Therefore  be  ye  also  ready.  Comp. 
Luke  xxi.  34,  36.  To  be  ready  at  all  is  to  be 
ready  always.  The  caution  of  this  passage  is 
not  a  threatening  for  the  Lord's  people.  He 
does  not  rule  them  by  terror ;  those  ready  find 
Him  a  Friend  ;  only  those  not  ready  find  His 
coming  as  uncomfortable  as  that  of  a  thief. 

Vers.  45-51.  A  parable,  though  not  distinctly 
marked  as  such  in  its  form.  Comp.  the  parallel 
account  in  Mark  xiii.  34-36  ;  and  similar  lan- 
guage on  another  occasion  in  Luke  xii.  35-4*3- 
Such  repetitions  are  not  unusual.  This  passage, 
closely  connected  with  the  second  Advent,  con- 
tains instruction  for  the  Church,  while  waiting 
for  that  event.  It  applies  primarily  to  the  Apos- 
tles (on  the  former  occasion  mentioned  by  Luke, 
it  was  called  forth  by  Peter),  and  thus  to  all  of- 
ficers in  the  Church  ;  but  has  an  important  les- 
son for  all  Christians.  The  contrast  is  between 
the  faithful  and  the  unfaithful  servant,  with  a 
more  extended  reference  to  the  latter. 

Ver.  45.  Who  then  is?  A  personal  question 
for  every  believer,  but  not  a  discouraging  one.  — 
The  faithful  and  wise  servant.  '  Wise  '  (or  pru- 
dent), because  '  faithful '  in  Christ's  service. 
Faithfulness  alone  is  success. — Whom  his  Lord 
set  over  his  household.  Mark's  account  (xiii.  34) 
represents  a  number  of  servants  left  by  the 
master,  each  with  his  appointed  work.     Here  one 


200 


THE   GOSPEL  ACCORDING   TO   MATTHEW.      [Chap.  XXV.  1-13. 


servant  is  placed  over  the  whole,  as  a  steward. 
Ministers  of  Christ  are  referred  to,  since  these  are 
elsewhere  represented  as  '  set '  by  Him  in  the 
Church  (i  Cor.  iv.  i,  2  ;  xii.  28  ;  i  Thess.  v.  12, 
13),  but  for  a  specific  purpose  :  to  give  them  their 
meat  (or  'food'),  namely,  that  provided  by  the 
Lord,  and  adapted  and  necessary  for  them,  in  due 
season.  The  food  is  God's  word,  wliich  is  to  be 
rightly  divided  (2  Tim.  ii.  15).  Ruling  is  in- 
cluded only  as  far  as  essential  for  the  purposes  of 
teaching.  It  is  the  '  faithful  servant '  whom  the 
Lord  has  set  over  the  household. 

Ver.  47.  He  will  set  him  over  all  Ms  goods. 
The  servant,  faithful  up  to  the  unexpected  ar- 
rival of  his  lord,  is  rewarded,  and  is  called 
'blessed'  (ver.  47).  The  reward  is  promotion  to 
be  possessor  of  the  full  inheritance.  Comp.  Rom. 
viii.  17  ;  also  chap.  xxv.  21  ;  Rev.  ii.  26;  iii.  21. 
Alford  :  '  Each  faithful  servant  shall  be  over  all 
his  master's  goods.  That  promotion  shall  not 
be  like  earthly  promotion,  wherein  the  eminence 
of  one  excludes  that  of  another,  but  rather  like 
the  diffusion  of  love,  in  which,  the  more  each 
has,  the  more  there  is  for  all.' 

Ver.  48.  But  if  that  evil  servant.  The  form 
is  changed  from  that  in  ver.  45,  as  if  to  intimate 
that  such  cases  would  readily  occur,  without  need 
of  special  inquiry.  The  verse  is  a  caution  to  the 
faithful  to  persevere,  and  a  warning  to  those  who 
intrude  into  the  ministry.  —  Shall  say,  not  openly, 
for  the  official  position  forbids  that ;  but  in  his 
heart,  and  in  his  conduct  (ver.  49).  —  My  lord  de- 
layeth  to  come.  This  implies  that  a  long  delay 
would  occur.  The  servant  began  well,  and  still 
recognizes  Christ  as  His  Lord  ('my  lord').  The 
spring  of  all  his  evil  conduct  was  unbelief ; 
whether  the  Lord  came  sooner  or  later,  his  duty 
remained  the  same. 

Ver.  49.  Beat  his  fellow-servants.  The  faith- 
ful ones,  since  the  others  would  join  with  him. 
He  plays  the  lord  over  God's  heritage  (i  Pet.  v. 
3),  abusing  instead  of  nourishing  the  household 
(ver.  45).   Unfaithfulness  to  Christ,  speedily  mani- 


fests itself  in  such  conduct :  censure  of  others, 
pride  toward  others,  despotism  over  others,  who 
are  '  fellow-servants.'  — Shall  eat  and  drink  with 
the  drunken.  To  show  laxity  of  conduct  toward 
the  evil  members  of  the  household,  and  to  in- 
vite the  world  to  help  him  revel.  Beating  the  fel- 
low-servants leads  to  worldliness  and  immoral- 
ity. 

Ver.  50.  The  lord  of  that  servant.  Christ  is 
still  '  lord  '  of  the  unfaithful  and  sinful  servant.  — 
Shall  come.  Doubt  of  His  coming  does  not  hin- 
der it.  —  In  a  day,  etc.  The  unexpected,  sudden 
coming  is  again  brought  forward.  To  the  un- 
faithful our  Lord  often  comes  suddenly  in  this 
world,  to  correct  while  hope  of  amendment  re- 
'  mains,  but  ver.  51  refers  to  something  final.  Be- 
fore the  Second  Advent,  when  the  whole'  Church 
shall  be  tried  as  to  faithfulness,  the  coming  to  in- 
dividuals is  at  death. 

Ver.  51.  And  shall  cut  him  asunder.  An  an- 
cient mode  of  punishment  among  the  Israelites 
(i  Sam.  XV.  33;  2  Sam.  xii.  31).  Extreme  pun- 
ishment is  here  meant,  but  the  peculiar  expres- 
sion indicates  something  further,  a  fearful  separa- 
ting of  the  conscience  and  the  conduct,  so  that 
the  condemning  power  of  the  former  is  a  constant 
scourge  against  the  continued  evil  of  the  latter. 
This  will  be  a  terrible  element  of  future  retribu- 
tion. —  Appoint  his  portion  with  the  hypocrites. 
Such  a  servant  is  not  necessarily  a  mere  hypo- 
crite, but  his  conduct  deserves  and  will  receive 
the  punishment  allotted  to  hypocrites.  Unfaith- 
fulness, especially  in  the  ministry,  will  suffer  the 
worst  punishment  :  the  faithful  servant  was  also 
'  wise  '  (ver.  45),  the  evil  servant  is  most  unwise. — 
Weeping  and  gnashing  of  teeth.  Comp.  chaps. 
xiii.  42,  50  ;  xxv.  30,  41,  46.  The  future  punish- 
ment is  of  the  same  character  for  all,  even  though 
there  be  degrees  of  it.  This  picture  of  judgment 
on  rulers  of  the  Church  comes  first.  The  his- 
tory of  ecclesiastical  despotism  in  every  age,  and 
on  the  smaller  as  well  as  the  largest  scale,  abun- 
dantly shows  how  needful  the  warning  has  been. 


Chapter  XXV.   1-13. 
TJie  Parable  of  the  Ten  Virgins. 

1  ^  I  ^HEN  shall  the  kingdom  of  heaven  be  Hkened  unto  « ten '"  ^uUe  xix. 

-I-     virgins,  which ^  took  their  lamps,  and  went  forth  to  meet  '^  jlJhnilL'gi 

2  *the  bridegroom.     And  five  of  them  were  ''wise,^  and  five  ivere    ^^Z'^'^:"^' 

3  foolish.3     They  that  were  foolish  took  their  lamps,   and  took  *  '=  Chap.  vu. 

4  no  oil  with  them  :     But  the  wise  took  oil  in  their  vessels  with    '"''''•  ^s- 

5  their  lamps.     While  ^  the  bridegroom  ''tarried,  they  all  slum-^^^^    ^^.^. 

6  bered  and  *  slept.     And*'  at  midnight  there  was  a  cry^  made,    ^s- 
Behold,    the    bridegroom    cometh  ;^  go   ye   out^  to  meet  him.  ^  6. 

7  8  Then  all  those  virgins  arose,  and  -^trimmed  their  lamps.    And 

the  foolish  said  unto  the  wise,    Give  us  of  your  oil  ;    for  our    "i-  3s 
9  lamps  are  gone  1°  out.     But  the  wise  answered,  saying,  Not  so  : 

^  that  2  foolish  3  wise 

*  For  the  foolish,  when  they  took  their  lamps,  took 

6  Now  while         "  But        ^  a  cry  is  8  ^/^^  ^^^.^  authorities  07nit  cometh 

'  come  ye  forth  10  o-oino- 


Chap.  XXV.  1-13.]      THE   GOSPEL  ACCORDING   TO    MATTHEW, 
lest  there  be  not  ^^  enough  for  us  and  you  :  but  ^^  go  ye  rather 

10  to  them  that  sell,  and  buy  for  yourselves.  And  while  they 
went  ^^  to  buy,  the  bridegroom  came ;  and  ^  they  that  were 
ready  went  in  with  him  to  *  the  marriage  :  ^*  and  *  the  door  was 

1 1  shut.     Afterward  came  ^^  also  the  other  virgins,  saying,  *  Lord, 

12  Lord,  open  to  us.     But  he  answered  and  said.  Verily  I  say  unto 

13  you,  *I  know  you  not.  'Watch  therefore  ;  for  ye  know  neither^^ 
the  day  nor  the  hour  wherein  the  Son  of  man  cometh.^^ 

11  Peradventure  there  will  not  be  ^-  ODiit  but  ^^  went  away 

^*  marriage-feast  ^^  come  ^^  not 

^■^  tlie  best  authorities  omit  wherein  the  Son  of  man  cometh 


201 


g  Chap.  xxiv. 

44. 
h  Chap,  xxii 

2. 
i  Luke   xiii. 

25  ;   comp. 

chap.  vii.  21 

k  Chap.   vii. 

/  Chap,    xxiv 
42. 


The  Parable  of  the  Ten  Virgins.  Closely 
joined  to  the  preceding  one.  Its  leading  idea  is 
the  readiness  of  the  Church  for  the  coming  of  the 
Lord.  See  the  closing  exhortation  (ver.  13).  The 
last  parable  applies  mainly  to  rulers,  this  to  the 
whole  Church.  Interpreters  differ  as  to  the  exact 
time  referred  to  in  this  and  the  following  parable. 
Both  distinctly  point  to  the  coming  of  Christ, and 
not  to  the  destruction  of  Jerusalem  ;  but  is  that 
coming  immediately  followed  by  the  judgment 
described  in  vers.  31-46  ?  Some  hold  that  a 
thousand  years  will  intervene,  during  which  Christ 
will  personally  reign  on  the  earth.  This  is  the 
'  pre-millenial '  view.  The  other  view  is  that  the 
Second  Advent  will  immediately  precede  the  judg- 
ment. The  numerous  intimations  that  the  com- 
ing of  Christ  will  be  preceded  by  apostasy  and 
catastrophes,  when  joined  with  a  literal  interpre- 
tation of  the  prophecy  about  the  '  thousand 
years  '  in  Rev.  xx.  4-7,  oppose  the  view  that  this 
period  will  precede  the  '  coming  '  spoken  of  in  the 
last  chapter,  and  alluded  to  in  this  parable.  The 
passage  in  Revelation  cannot  be  discussed  here. 
The  '  pre-millenial '  interpretation  of  this  parable 
involves  a  number  of  difhculties.  •  At  the  same 
time,  the  main  point,  respecting  the  position  of 
the  Advent  of  Christ,  is  more  and  more  accepted. 
Certainty  here  is  impossible,  perhaps  undesirable. 
All  calculations  or  clefinite  explanations  about  the 
lime  and  order  of  these  last  things,  are  discour- 
aged by  the  whole  scope  of  this  discourse.  The 
parable  is  peculiar  to  Matthew ;  in  Luke  xii.  36, 
the  sudden  return  of  the  Lord  to  His  servants 
(chap.  xxiv.  46-51),  is  spoken  of  as  a  return  'from 
the  wedding  ; '  here  it  is  followed  by  the  same 
thought  expanded  into  a  parable. 

Ver.  I.  Ttiea-  At  the  period  spoken  of  in  the 
last  chapter.  The  judgment  upon  those  in  office, 
having  a  more  direct  application  to  the  Apostles, 
is  mentioned  before  the  judgment  upon  the  peo- 
ple. But  it  is  not  necessarily  prior  in  time.  — 
Ten.  The  number  of  completion  among  the  Jews; 
this  number  may  have  been  usual  in  wedding  pro- 
cessions. —  Virgins,  as  representing  separation 
from  the  world,  if  any  special  significance  is  to  be 
sought.  To  carry  out  the  apt  figure  of  a  wed- 
ding, this  class  of  persons  must  be  introduced.  — 
Took  their  lamps.  Each  had  a  lamp  for  herself, 
probably  a  torch  made  by  winding  rags  about  a 
piece  of'  iron,  and  fastening  it  to  a  thick  wooden 
staff.  The  oil  was  poured  on  the  wick,  the  ves- 
sel containing  the  oil  not  forming  a  part  of  the 
torch  or  lamp  (ver.  4).  —  And  went  forth  to  meet 
the  bridegroom.     The  best  explanation  is :  that 


the  bridegroom  was  coming  from  a  distance,  be- 
fore the  wedding ;  that  the  virgins  went  out  to 
meet  him  to  attend  him  to  the  wedding  at  the 
house  of  the  bride,  where  the  marriage  was  to 
take  place.  Christ,  the  Bridegroom,  comes  from 
a  distance,  the  bride  is  the  Church  ;  but  she  is 
not  mentioned  here,  while  the  '  virgins '  repre- 
sent the  individuals  making  up  the  Church,  as  do 
the  guests  in  the  parable  of  the  wedding  of  the 
king's  son  (chap.  xxii.  1-14).  Other  views  refer 
this  to  the  procession,  after  the  wedding,  to  the 
bridegroom's  house,  where  the  closing  festivities 
were  held.  This  accords  with  Eastern  customs, 
but  is  far  less  appropriate. 

Ver.  2.  And  five  of  them  were  foolish,  etc. 
This  equal  division  may  have  a  meaning.  The 
correct  order  is  transposed  in  the  common  version. 

Vers.  3,  4.  For  the  foolish.  The  insertion  of 
'  for  '  introduces  this  as  an  evidence  of  their  folly. 
—  But  the  wise,  provided  themselves  with  oil 
in  the  proper  vessels.  Explanations:  (i.)  The 
lamps  refer  to  the  outward  Christian  appearance, 
the  oil  to  inward  spiritual  life,  the  grace  of  God 
in  the  heart.  This  we  prefer.  (2.)  The  lamps 
represent  the  human  heart,  supplied  with  the  oil 
of  the  Spirit,  the  vessels  being  the  whole  human 
nature.  (3. )  The  lamps  mean  '  faith  '  the  oil 
'works,'  (4.)  the  lamps  'works,'  the  oil  'faith.' 
The  latter  two  are  far-fetched. 

Ver.  5.  Now  while  the  bridegroom  tarried  ;  as 
they  were  waiting  for  him  ;  an  allusion  to  the 
delay  of  the  Lord. — All  slumbered  and  slept. 
Sleep  overcame  them,  even  while  trying  to  keep 
awake.  This  probably  refers  to  a  gradual  forget- 
fulness  of,  or  ceasing  to  expect  at  once,  the  com- 
ing of  Christ.  It  indicates  an  unconscious  giving 
way  to  the  influence  of  the  world.  Christ's  com- 
ing will  be  unexpected  by  all,  even  by  those  who 
make   calculations  about  it. 

Ver.  6.  But  at  midnight.  At  a  late,  dark  sea- 
son, the  most  unsuitable  too  for  the  foolish  vir- 
gins to  make  good  their  lack. — A  cry  is  made, 
Behold  the  bridegroom !  This  was  usual.  A  sign 
of  the  coming  of  Christ  (chap.  xxiv.  30).  For 
the  individual,  that  cry  may  come  at  any  time. 

Ver.  7.  Arose,  and  trimmed  their  lamps,  /.  e., 
trimmed  the  wick  and  put  on  fresh  oil,  so  as  to 
make  a  brilliant  flame.  '  All  '  did  this  ;  the  fool 
ish  virgins  were  not  lacking  in  effort.  But  mere 
trimming  does  little  good,  if  there  is  no  oil. 

Ver.  8.  For  our  lamps  are  going  out,  not  'have 
gone  out.'  The  trimming  of  the  wick  made  this 
apparent.  Merely  outward  Christian  appearance 
will  show  its  insufficiency  in  the   midnight  when 


202 


THE   GOSPEL   ACCORDING   TO   MATTHEW.      [Chap.   XXV.  1-30. 


the  Bridegroom  comes,  yet  even  then  be  only 
'  going  out.'  —  This  natural  request  represents 
what  will  occur  in  various  forms  in  the  hour  here 
prefigured. 

Ver.  9.  Peradventure.  This  was  a  refusal, 
though  not  in  form.  '  Not  so  '  is  a  correct  para- 
phras-e.  The  reply  is  not  selfish,  even  in  the  figure, 
for  it  is  affirmed  :  there  will  not  be  enough.  To 
have  divided  the  oil  would  have  entirely  defeated 
the  purpose  of  the  procession.  In  that  hour  each 
must  stand  for  himself,  each  having  for  himself 
the  oil  of  grace  to  make  his  lamp  burn  brightly. 
The  brightness  of  the  outward  life,  moreover,  is 
to  be  a  part  of  the  glory  of  that  hour.  —  Go  ye 
rather  to  them  that  sell.  This  probably  refers  to 
the  means  of  grace ;  the  Scriptures,  prayer,  the 
ministry.  Some  even  find  here  an  argument  for  a 
set  and  a  paid  ministry. 

Ver.  10.  And  while  they  went  away  to  buy. 
They  kept  up  their  endeavor  to  the  very  last  (see 
ver.  11),  but  probably  did  not  get  a  supply  of  oil 
at  that  late  hour.  —  They  that  were  ready  (/.  e., 
the  wise  virgins)  went  in  with  him  to  the  mar- 
riage feast ;  comp.  Rev.  xxi.x.  7-9  ;  xxi.  2.  — And 
the  door  was  shut.  No  more  entrance  to  the 
feast.  The  case  of  those  without  ('outer  dark- 
ness ; '  comp.  chap.  viii.  12)  was  finally  decided. 

Ver.  II.  Afterward  come  also  the  other  vir- 
gins. The  story  is  carried  to  its  conclusion  ;  the 
foolish  virgins  did  not  lack  persistent  effort.  We 
may  understand  the  verse  as  a  mere  carrying  out 
of  the  story,  or  as  showing  the  persistent  appeals 
of  the  self-deceived,  without  regard  to  time. 
Comp.  chap.  vii.  22.  The  more  literal  applica- 
tion is  given  below. 

Ver.  12.  I  know  you  not.  Comp.  chap.  vii. 
23.  The  refusal  is  definite  and  apparently  final, 
ind  is  the  basis  for  the  exhortation  which  fol- 


lows. Some  of  the  advocates  of  the  pre-millen- 
ial  view  suppose  that  this  refusal  excludes  only 
from  the  millenium,  not  from  the  ultimate  king- 
dom of  glory  in  heaven,  finding  a  difference  be- 
tween the  phrase  here  and  in  chap.  vii.  23.  They 
refer  the  parable,  not  to  the  final  judgment,  but 
to  the  coming  of  the  Lord  to  His  personal  reign. 
On  this  view  the  lesson  respects  the  blessedness 
of  endurance  unto  the  end,  of  keeping  the  light 
bright  for  the  coming  of  the  Bridegroom,  however 
delayed.  The  ten  virgins  represent  Gentile  con- 
gregations accompanying  the  Bride,  the  Jewish 
Church.  Nor  are  any  of  them  hypocrites,  but 
all  faithful  souls  bearing  their  lamps  ;  the  foolish 
ones,  however,  making  no  provision  for  the  supply 
of  the  oil  of  the  Spirit,  but  trusting  that  the  light 
once  burning,  would  ever  burn,  neglecting  watch- 
fulness and  prayer.  As  it  was,  their  lamps  were 
only  going  out  (ver.  8),  and  their  effort  was  too 
hate  for  that  time.  At  the  general  judgment, 
such  will  be  judged  in  common  with  the  rest  of 
the  dead.  To  all  this  it  may  be  objected  that  the 
final  judgment  has  already  been  spoken  of  in 
chap.  xxiv.  51,  and  that  the  exhortation  of  ver.  13 
loses  its  emphasis,  if  there  is  another  day  of 
grace  for  these. 

Ver.  13.  Watch  therefore.  The  same  admoni- 
tion as  in  chap.  xxiv.  42,  44.  '  Wherein  the  Son 
of  man  cometh '  is  omitted  by  the  best  authori- 
ties. This  makes  the  exhortation  more  general. 
The  coming  of  our  Lord,  in  so  far  as  individuals 
are  concerned,  is  the  day  of  death.  Then  the 
door  is  shut  :  the  door  of  repentance,  of  hope, 
of  salvation,  shut  by  Him  that  shutteth  and  none 
can  open,  '  watch  therefore,'  that  the  Christian 
profession  is  supplied  by  the  oil  of  the  Spirit,  so 
that  His  sudden  unexpected  coming  may  not  find 
us  without  oil  for  our  lamps. 


14 


15 


16 


Chapter  XXV.   14-30. 

The  Parable  of  the  Talents. 

"  I  j^OR  *  the  kingdom  of  heaven  ^  is  as  ^  a  man  '^  travelling  into  a 
JL  far^  country,  zvlio'^  called  his  own  servants,  and  delivered 
unto  them  his  goods.  And  unto  one  he  gave  five  '^talents,  to  an- 
other two,  and  ^  to  another  one  ;  ^  to  every  man  ^  according  to 
*his  several  ability  ;  and  straightway  "^  took "'  his  journey.  Then  ^ 
he  that  had^  received  the  five  talents  went  and  traded  with  the 

17  same,^**  and  made ///^;«  ^^  other  five  talents.     And  likewise  he 

18  that  Jiad  received  two,  he  also  ^^  gained  other  two.  But  he  that 
had  ^  received  ^^  one  went  ^*  and  digged  in  the  earth,  and  hid  his 

19  lord's  money.     After  ^^  a  long  time  the  lord  of  those  servants 

20  cometh,  and  •'"  reckoneth  with  them.  And  so  ^^  he  that  had^  re^ 
ceived  ^'^  five  talents  came  and  brought  other  five  talents,  saying, 
Lord,  thou  deliveredst   unto  me  five  talents :    behold,  I   have 

1  For  it  is     '  as  'whe7i       ^  going  into  another       *  ^jj^n  ^i,q        s  Q^^^f  ^^^ 

^  each  "^  and  he  went  on  »  straightway  »  omit  had 

1"  them  "  omit  them  12  j^  Hkg  manner  he  that  received  the  two 

^3  itisert  the  1*  went  away  "  Now  after         i^  ^,,1^  g^ 


a  Comp.  Luke 

xix.  12-27. 
b  Comp. 

Mark  xiii. 

34- 
c  Chap.  xxi. 

33- 
d  Chap,  xviii 

24- 

e  Rom.  xii.  6; 
I  Cor.   xii. 
1 1 ;  Eph.  iv. 

7- 


f  Chap,  xviii 
31. 


/  I  Sam.  XXV. 


Chj^v.  XXV.  14-30.]       THE    GOSPEL   ACCORDING    TO    MATTHEW.  203 

21  gained  beside  them  five  talents  more.^"     His  lord  said  unto  him, 

Well  done,  ^/wu  ^^  good  and  faithful  servant :  ^  thou  hast  been  ^^ -"7^;;;  ^^^J 
faithful  over  a  few  things,  ''I  will  make  thee  ruler  20  over  many //chap.  xxiv 

22  things:  enter  thou  ^^  into  the  joy  of  thy  lord.     He  also  that  had  ^    *^' 
received  ^^  two  talents  came   and  said,   Lord,   thou  deliveredst 
unto  me  two  talents  :  behold,  I  have  gained  two  other  ^i  talents 

23  beside  them.22  His  lord  said  unto  him.  Well  done,  good  and 
faithful  servant  :  thou  hast  been  ^^  faithful  over  a  few  things,  "I 
will  make  thee  ruler^o  over  many  things  :  enter  thou  ^^  into  the 

24  joy  of  thy  lord.  Then  he  which  ^^  had  received  the  one  talent 
came  and  said,  Lord,  I  knew  thee  that  thou  art  'a  hard  man, 
reaping  where  thou  hast  not  sown,^^  and  ^"gathering  where  thou  ^  Cmiip.^is. 

25  hast  not  strewed  :  ^^  And  I  was  ^6  afraid,  and  went 2'  and  hid  thy 

26  talent  in  the  earth  :  lo,  t/iere  'thou  hast  i/ia^  is  thine.^s  His  29/ chap.xx.14. 
lord  answered  and  said  unto  him,  T/iot^  wicked  and  "*  slothful  ser-  "\^°"^-  ™' 
vant,  thou  knewest^o  that  I  reap  where  I  sowed  not,  and  gather 

27  where  I  have  not  strewed  :^^  Thou  oughtest  therefore  to  have  put 
my  money  to    the   exchangers,^^    ^nd    ^/len  ^^  at    my  coming    I 

28  should  have  received  ^^  mine  own  with  usury.^^  Take  ^"^  there- 
fore the  talent  from  him,  and  give  zV  unto  him  which  3'  hath  ^^ 

29  ten  talents.     "  For  unto  every  one  that  hath  shall  be  given,  and  "  li^  ^zT 
he  shall  have  abundance  :  but  from  him  that  hath  not  shall  be    ^xi\"% 

30  taken  away  even   that  which   he  hath.^®     And  "  cast  ye  ^^  the "  vfif.  I'i.^^' 
^unprofitable  servant  into  outer  darkness  :  "  there  shall  be  weep-    10. 

ing  and  gnashing  of  teeth. 

"  gained  other  five  talents  ^^  omti  thou  ^^  wast                  -"  set  thee 

21  other  two  ^^  ^w/7  beside  them  ^^  ^nd  he  also  that 

2*  didst  not  sow  ^^  didst  not  scatter  ^^  being     ^7  j  went  away 

28  lo,  thou  hast  thine  own  ^9  But  his  ^°  knewest  thou 

31  I  did  not  scatter  ?  ^^  bankers  ^^  om/^  then 

8*  received  back  ^^  interest  ^^  Take  ye  away 

^"^  that            ^8  even  that  which  he  hath  shall  be  taken  away      ^^  insert  out 

Contents.  The  close  connection  of  this  para-  ready  for  the  return  of  the  Lord.  The  trust  in 
ble  with  the  last  is  indicated  by  its  opening  words,  the  one  case  is  the  same  for  each  servant,  here 
The  time  is  the  same,  but  the  two  can  readily  be  according  to  ability;  there  is  a  difference  in  the 
distinguished  :  '  The  virgins  were  represented  as  number  of  servants,  and  in  the  purpose  of  the 
waiting  iox  i\\&  Lord,  we  have  here  the  servants  Lord's  absence  ;  the  behavior  of  the  wicked  ser- 
working  for  Him.  There  the  inward  spiritual  vant  is  not  described  in  identical  terms  :  the  par- 
rest  of  the  Christian  was  described  ;  here  his  ex-  able  in  Luke  applies  to  official  persons;  this  to  all, 
ternal  activity.     There,  by  the  end  of  the  foolish  even  nominal,  Christians. 

virgins,  we   are  warned  against  declensions  and  Ver.  14.     For  it  is.     The  events  illustrated  in 

delays,  in  the  inward  spiritual  life  ;    here  against  the  previous  parable,  '  The   kingdom  of  heaven ' 

sluggishness    and   sloth  in  our  outward  vocation  is  not  specific  enough.    The  omission  of  '  the  Son 

and  work'  (Trench).     'There,  the  foolish  virgins  of  man,' etc.  (ver.  13)  forbids  our  supplying  'he 

failed /r^;«  thinking  their  part  too  easy  —  here  the  is.'  —  As  when  a  man  going  into  another  country, 

wicked  servant  fails  from  thinking  his  too  hard'  'going  abroad.'      Here  Christ  is  represented  as  a 

(Alford).    This  parable  must  also  be  distinguished  man  of  wealth;  in  Luke  as  a  nobleman  gone  to 

from  that  of  the  ten  pounds  {inince)  ;  Luke   xix.  receive  a  kingdom.  — His  own  servants,  the  pro- 

2-27.     They  were  uttered  on  different  occasions  fessed  followers   of  Christ,   not  merely  the   min- 

(this  on  the  Mount  of  Olives  just  before  the  cru-  istry.  —And  delivered  unto  them  Ms  goods.    The 

cifixion,  that  in  Jericho  the  week  previous)  ;  with  spiritual  blessings  which  are  '  his  ;  '   more  general 

a  different  purpose  ;  that  to  warn  against  the  idea  than  chap.  xxiv.  45,  where  the  office  of  the  min- 

of  the  speedy  coming  of  the  kingdom  of  God  in  a  istry  is  plainly  referred  to. 

temporal  sense,  this  to    exhort  disciples   to    be  Ver.  15.     Five  talents  —  two  —  one.     In  Luke 


204 


THE    GOSPEL   ACCORDING   TO    MATTHEW.       [Chap.  XXV.  14-30. 


the  trust  is  the  same  for  each  servant.  So  great 
a  sum  as  even  a  single  'talent'  (comp.  chap,  xviii. 
24 )  constituted  a  very  valuable  trust.  The  '  jjound ' 
(of  much  smaller  value)  is  an  official  gift;  the 
'  talents,'  gifts  of  the  Spirit  in  different  degrees. 
The  greater  value  of  the  talent  suggests  the  su- 
periority of  spiritual  endowments  to  merely  of- 
ficial ones.  This  parable  has  led  to  the  use  of  the 
word  '  talent  'to  denote  natural  endowments  also. 
—  According  to  his  several  ability.  Here  natural 
'  talents  '  are  referred  to.  Even  spiritual  gifts  are 
regulated  by  personal  susceptibility  and  capacity. 
The  '  ability  '  is  as  really  but  less  directly  the  gift 
of  God.  Sufficiently  our  own  to  occasion  strict 
responsibility,  such  '  ability  '  is  not  enough  our 
own  to  warrant  pride.  It  is  here,  moreover,  ca- 
pacity for  '  spiritual '  gifts.  — Went  on  his  journey. 
The  order  of  the  parable  is  that  demanded  by  its 
form ;  but  the  Ascension  (the  departure)  pre- 
ceded the  day  of  Pentecost  (the  distribution  of 
gifts).  This  should  caution  us  against  theo- 
ries about  the  order  of  events  at  the  coming  of 
Christ.  '  Straightway,'  owing  to  a  change  of 
reading,  must  be  placed  in  ver.  16. 

Vers.  16,  17.  The  Lord's  absence  represents 
in  general  the  period  between  the  Ascension  and 
the  second  coming  of  the  Lord  ;  in  the  case  of  in- 
dividuals, the  day  of  death  terminates  the  period 
of  activity.  —  Straightway  (see  ver.  15).  Each 
faithful  servant  began  his  activity  at  once  ;  and 
each  gained  a  sum  equal  to  that  intrusted  to  him. 
In  the  other  parable,  the  gift  is  the  same,  the 
gain  varied.  Success  in  official  position  varies  ; 
but  the  blessing  from  faithful  use  of  God's  spirit- 
ual gifts  is  in  direct  proportion  to  those  gifts.  As 
applied  to  us,  the  talents  maybe  constantly ^W;/, 
as  well  as  constantly  gaining. 

Ver.  iS.  Went  away,  in  carelessness.  —  Digged 
in  the  earth  and  hid  his  lord's  money.  —  Not  an 
active  ill-doer,  like  the  wicked  servant  of  chap. 
xxiv.  48,  but  simply  neglectful  of  the  blessing 
given  him.  He  buried  his  spiritual  gift  in  wliat 
is  earthly,  fleshly  ;  '  the  napkin  '  in  the  other  par- 
able means  idleness  in  office.  The  man  with  the 
one  (spiritual)  talent  is  negligent,  not  because  he 
has  little  natural  capacity,  but  from  envy,  or 
false  ideas  of  human  inability  (ver.  24),  etc.  The 
one  talent  may  represent  the  general  influences  of 
the  Spirit  of  God.  In  our  history  as  Christians, 
this  one  may  be  changed  to  five. 

Ver.  19.  Now  after  a  long  time.  Long  in  the 
history  of  the  whole  Church,  and  long  enough  in 
the  case  of  individuals,  to  allow  them  to  make 
good  use  of  the  trust.  —  Reckoneth  with  them. 
The  pre-millenial  view  places  this  reckoning  at 
the  Second  Advent,  the  general  judgment  occur- 
ring later.  Nothing  is  said  of  judgment  outside 
the  Church,  yet  the  wicked  sei-vant  represents  one 
who  is  not  of  Christ's  people. 

Ver.  20.  I  have  gained.  In  addition  to  and 
through  the  talents  entrusted.  Spiritual  gifts  are 
the  means  of  increasing  spirituality,  yet  human 
effort  and  responsibility  enters. 

Ver.  21.  I  will  set  thee  over  many  things.  In 
the  kingdom  of  glory ;  or  on  the  other  theory, 
during  the  millenium.  —  Into  the  joy  of  thy  Lord. 
In  Luke  the  official  position  is  recognized  in  the 
rule  over  '  ten  cities,'  etc. ;  here  the  reward  has  a 
reference  to  the  personal  spiritual  life.  '  The  joy  ;' 
the  blessed  inheritance  which  Christ's  servants 
will  have  with  Him.  The  reference  to  a  '  feast ' 
seems  unnecessa'^y. 
Ver.  23.     Well   done.     The  same  commenda- 


tion for  the  same  faithfulness  ;  the  amount  wa.s 
smaller,  but  the  trust  was  smaller,  the  reward  was 
the  same  also.  In  spiritual  things  faithfulness  is 
success. 

Ver.  24.  Lord,  I  knew  thee  that  thou  art  a 
hard  man.  A  common  excuse :  the  master  is 
hard  and  selfish.  Men  represent  God  as  demand- 
ing from  them  what  they  cannot  perform.  In  the 
parable,  and  in  reality,  the  excuse  is  inconsistent 
and  self-convicting.  —  Reaping  where  thou  didst 
not  sow.  '  This  is  man's  lie,  to  encourage  him- 
self in  idleness  '  (Alford). — Didst  not  scatter. 
A  repetition  of  the  former  thought,  the  sowing 
being  represented  as  a  scattering  to  bring  into  con- 
trast the  gathering  into  the  barn.  A  reference  to 
'  winnowing  '  is  less  satisfactory. 

Ver.  25.  I  was  afraid.  Both  true  and  false. 
He  had  a  fear  of  his  lord's  punishment,  but  that 
did  not  make  him  idle.  Being  afraid  of  God,  is  an 
excuse  not  a  reason,  for  men's  misimprovement 
of  His  gifts.  The  insolent  speech  shows  that  the 
servant  did  not  really  regard  his  master  as  '  hard.' 
—  Thou  hast  thine  own.  —  The  interest  of  the 
money,  the  profit  of  his  own  time  and  labor,  due 
to  the  lord,  should  have  been  added,  before  this 
could  be  true.  Such  a  closing  of  accounts  with 
God,  is  an  eternal  breach  with  Him. 

Ver.  26.-  Wicked  because  slothfuL  Neglect  is 
also  wickedness.  —  Knewest  thou.  A  question. 
Granting  that  this  were  the  case  ;  comp.  Luke 
xix.  22  :  '  Out  of  thine  own  mouth  will  I  con- 
demn thee.' 

Ver.  27.  Thou  oughtest  therefore  to  have  put. 
Lit.  '  thrown,'  i.  e.,  thrown  on  the  money-table, 
which  required  no  exertion.  —  My  money.  The 
trust  demanded  this.  —  To  the  bankers ;  the 
Greek  word  has  the  same  etymology  as  the  Eng- 
lish one.  These  probably  represent  stronger 
spiritual  characters  who  would  have  quickened 
his  spirituality.  If  the  '  talents  '  be  understood 
as  including  temporal  trusts,  such  as  money,  then 
'  religious  and  charitable  societies,'  as  Alford  sug- 
gests, fulfil  this  office.  — Mine  own  with  interest. 
It  is  implied  that  the  duty,  profit,  and  pleasure  of 
the  servant  should  have  been  in  gaining  for  the 
master.  The  theory  of  Christianity  is,  that  labor- 
ing for  Christ  is  not  a  matter  of  bargain,  but  of 
loving,  interested  service.  When  the  servant 
came  with  a  false  plea  of  returning  to  the  master 
what  was  justly  his,  he  was  condemned  on  his 
own  showing.  Those  who  treat  the  service  of 
Christ  as  a  bargain,  will  be  justly  condemned. 

Ver.  28.  Take  ye  away  therefore  the  talent 
from  him.  This  command  will  be  given,  whether 
the  latter  be  a  spiritual  or  temporal  gift.  —  Give 
it  unto  him  that  hath  the  ten  talents.  Comp. 
Luke  xix.  25,  where  this  command  is  questioned. 
This  act  of  judgment  on  the  slothful  servant  be- 
comes an  act  of  mercy  to  the  faithful  one. 

Ver.  29.  For  unto  every  one  that  hath  shall 
be  given.  The  expression  is  well-nigh  proverbial. 
Comp.  chap.  xiii.  12,  where  it  is  applied  to  spirit- 
ual knowledge  (through  parables)  ;  here  it  refers 
to  the  whole  spiritual  life.  It  is  not  a  law  for 
conduct  between  man  and  man,  but  of  God's 
dealings  in  providence  and  grace.  He  is  the 
owner,  and  we  the  trustees,  obligated  to  serve 
Him  moreover.  The  principle  is  not  arbitrary, 
for  the  trust  is  proportioned  to  '  ability,'  and  the 
taking  away  is  the  result  of  slothfulness  and 
misuse.  The  giving  is  a  gracious  reward,  but 
always  in  accordance  with  the  previous  develop- 
ment. 


Chap.  XXV.  31-46.]       THE    GOSPEL   ACCORDING   TO    MATTHEW.  205 

Ver.  30.  Comp.  chap.  viii.  12  ;  xxii.  13.  An  islies  his  rebellious  servants  ;  here  the  parable 
obvious  allusion  to  the  Marriage  Supper  of  the  closes  with  the  just  administration  of  the  land- 
Lamb,  so  that  this  and  the  preceding  parable  owner,  although  the  King  comes  into  all  the 
must  refer  to  the  same  point  in  the  future.  In  more  glorious  prominence  in  the  last  parable, 
Luke,  the   nobleman  becomes  a  king,  who  pun-  ver.  31  ff. 


■w 


Ezek.  xxxiv. 


d  Ver.    40; 
xvii. 
16; 
Is. 


Chapter   XXV.    31-46. 

The  Final  yudgmeiit. 

'HENi  the  Son  of  man  shall  come  in  his  glory,  and  all  ''f^^/^^'P- 
the  holy  "-  angels  with   him,  then  shall  he  sit  upon  the 

32  throne  of  his  glory  :  And  before  him  shall  be  gathered  all  ^  na- 
tions :  and  *  he  shall  separate  them  one  from  another,  as  a  shep-  *  JJ'^^'  '"" 

33  herd  divideth  his  '^ sheep*  from  the  goats  :  And  he  shall  set  the  '  ,; 

34  sheep  on  his  right  hand,  but  the  goats  on  the  left.     Then  shall  ^^^^^ 
''the  King  say  unto  nhem  on  his   right  hand,  Come,  ye  blessed  '  Rev.^ 
of  ray   Father,  ^  inherit  ^  the  kingdom  ^  prepared  for  you  *  from     comp 

35  the  foundation   of  the  world:  For  *  I  was  a  hungered,  and  ye  <^  iKmg^u^^ 
gave  me  meat^:  I  was  thirsty,  and  ye  gave  me  drink  :  4  was  a^g-^^^  ...^. 

36  stranger,  and  ye  took  me  in^:  *  Naked,  and  ye  clothed  me:  I  ^^^.^-/"iiJ; 
was  sick,  and  ye  visited  me  :  ™  I  was  in  prison,  and   ye  came     3^',  J^^-  "• 

37  unto  me.     Then  shall  the  righteous   answer  him,  saying.  Lord,  '' ':'^^i^,l^\ 
when   saw  we   thee  a  hungered,  and   fed  thee?  or  thirsty,  and     Heb'xi.?6. 

38  o-ave  thee  drink.?     When  '  saw  we  thee  a  stranger,  and  took  '  ^m. 35'''''' 

»-  1  ^  Is   Iviii   7  \ 

39  thee  in  }  ^  or  naked,  and  clothed  tJiee  ?     Or  when  '   saw  we  thee     Ezek.  xviii. 

40  sick,  or  in  prison,  and  came  unto  thee.?     And   the  Kmg  shall     lj-\s,4" 

T"  >  J-  '  .     /  Job  XXXI.  32 ; 

answer  and   say  unto  them,  "  Verily  I  say  unto  you,  Inasmuch     Rom.  xii. 
as  ye  have  done  ^  it  unto  one  of  the  least  of  these  ^^  my  breth-  ;«^2  xim.  i.  16. 

41  ren,  ye  have  done  ^  zV  unto   me.     Then  shall  he  say  also  unto  «  see^chap. 
them  on  the  left  hand,  "Depart  from  me,  ye  cursed,"  into  ^ever-  o  chap.  vH. 

42  lasting  fire,i2  prepared  i3  for  ^  the  devil  and  '  his  angels  :  For  M  /  ch^'P-^f  • 
was  a  hungered,  and  ye  gave  me  no  meat  : "  I  was  thirsty,  and     M->-ki-48, 

43  ye  gave  me  no  drink:  I  was  a  stranger,  and  ye  took  me  not  in:^  ^  fpet.^'i":!; 
naked,  and  ye  clothed  me  not :  sick,  and  in   prison,  and  ye  vis-  ,  job^x^i.  7. 

44  ited  me  not.  Then  shall  they  also  answer  him,!^  saying.  Lord, 
when  saw  we  thee  a  hungered,  or  athirst,  or  a  stranger,  or 
naked,  or  sick,  or  in  prison,  and  did   not  «  minister  unto  thee  .?  '  ^U^; 

45  Then  shall  he   answer  them,   saying,  Verily    I    say  unto   you,     55..;^Luke 
Inasmuch  as  ye  did  it  not  to  one  of  the  least  of  these,i*^  ye  did 

46  it  not  to  1'  me.     And  these   shall  go   away  into  "  everlasting  ^^  «  d-- xii-; 
punishment :  but  the  righteous  into  ^  life  eternal.is  ^  ^^°,^:  "•  ^ 


1  Now  when  '^  The  best  ajtthorities  ojnit  holy  ^  all  the 

4  the  shepherd  separateth  the  «  to  eat  «  to  your  home 

T  And  when  »  home  ^  did  i"  one  of  these  least  of 

"  arcursed  ^^  the  eternal  fire  ^^  which  is  prepared 

"  not  to  eat  ^^  ^^""^  ''"''" 

"  unto  one  of  these  least  "  unto  ^^  eternal  "  eternal  life 


2o6 


THE    GOSPEL   ACCORDING   TO    MATTHEW.     [Chap.  XXV.  31-46. 


Contents  We  have  here  a  jiicture  of  the 
final  judgment, '  the  end  of  the  woikl ; '  not  a  par- 
able, though  containing  the  figure  of  a  shepherd 
dividing  the  sh(  ep  from  the  goats  (vers.  32,  33). 
The  pre-millenial  theory  places  this  after  the  mil- 
lenium,  referring  it  only  to  those  who  were  not 
Christians;  'all  the  gentiles'  (ver.  32).  In  favor 
of  this  are  urged,  the  previous  statements  about 
the  gathering  out  of  the  elect  (chap.  x.\iv.  31  ; 
40,  41),  the  declarations  of  i  Thess.  iv.  16,  17  ; 
2  Thess.  i.  7-10;  Rev.  xx.  2-15,  the  answer  of 
the  '  blessed  '  in  this  section  (vers.  37-39),  which 
is  considered  incompatible  with  a  knowledge  of 
Christianitv.  the  whole  judgment  being  accord- 
ing to  '  works,'  without  reference  to  faith.  But 
this  involves  many  difficulties  and  inconsistencies, 
e.  g.,  that  those  represented  by  the  foolish  virgins 
reappear  in  the  judgment  ;  that  during  this  per- 
sonal reign  bf  Christ,  the  world  still  remains  in 
ignorance  of  the  simplest  gospel  truth  (see  vers. 
37-39).  There  are  difficulties  on  the  other  side  : 
1.'.  g.,  how  the  saints  who  are  to  judge  the  world 
(l  Cor.  vi.  2)  are  themselves  brought  to  this  final 
judgment ;  how  the  millenium,  which  is  to  be  a 
time  of  holiness  and  peace,  can  immediately  pre- 
cede the  coming  of  Christ,  which  is  to  follow 
'  tribulation  '  (chap.  xxiv.  29,  30).  It  is  safest  to 
hold,  that  an  interval  of  some  kind,  the  character 
of  which  is  not  fully  known,  will  occur  between 
the  advent  of  Christ  and  the  final  judgment.  That 
Christians  are  not  included  in  the  latter,  is  not 
warranted  by  the  section  before  us.  Many  of 
the  materialistic  and  exclusive  notions  which 
have  been  appended  to  the  pre-millenial  view 
are  objectionable  and  hurtful.  —  The  time  when 
the  discourse  was  uttered  should  not  be  lost  sight 
of,  in  these  discussions  as  to  when  it  will  be  ful- 
filled. Jerome  says  :  '  He  who  was  within  two 
days  to  celebrate  the  passover  and  to  be  crucified, 
fitly  now  sets  forth  the  glory  of  His  triumph.' 
This  contrast  deepens  our  view  of  the  divine 
foresight  and  majesty  of  our  Lord,  and  the  sub- 
limity of  this  description. 

Ver.  31.  Now  when  the  Son  of  man  shall 
come.  An  interval  is  hinted  at,  but  not  asserted. 
—  In  his  glory,  Comp.  chap.  xxiv.  30.  The 
'great  glory  '  culminates  in  '  His  glory  '  (comp. 
John  xvii.  5).  —  And  all  the  angels  with  him. 
'  All  the  angels,'  —  '  all  the  nations  ; '  the  former 
interested  and  active  in  the  work  of  man's  salva- 
tion. Comp.  Heb.  i.  14;  Matt.  xiii.  40;  xxiv. 
31  ;  Luke  xii.  8.  It  is  an  objection  to  the  pre- 
millenial  view  that  it  must  include  the  redeemed 
among  these  '  angels.'  —  Sit  upon.  The  sitting 
expresses  finished  victory.  —  The  throne  of  his 
glory.  —  More  than  glorious  throne  ; '  the  throne 
peculiar  to,  manifesting,  His  glory.  What  and 
where  it  will  be,  we  do  not  know  ;  nor  are  these 
the  most  important  questions. 

Ver.  32.  Shall  be  gathered.  Whether  volun- 
tarily or  involuntarily  is  not  stated  ;  but  all  sub- 
mit (Phil.  ii.  10).  — All  the  nations,  all  mankind. 
The  ]3re-millenial  view  excepts  '  the  elect,'  but  of 
this  exception  there  is  here  no  hint.  Even  if 
'gathered  before  (chap.  xxiv.  31),  they  may  appear 
again  as  their  Master  does,  at  the  public  declara- 
tion of  the  gracious  judgment,  indicated  by  pre- 
viously gathering  them  out  in  the  days  of  tribula- 
tion. —  Shall  separate  them.  A  process  which  is 
further  described. — As  the  shepherd.  Christ  is 
really  the  Shepherd  of  all  mankind.  —  Separateth 
the  sheep  from  the  goats,  lit. ,  '  the  lambs  (gentle, 
tractable)  from  the  he-goats  '  (proverbially  wild, 


intractable,  of  less  value,  to  which  the  idea  of 
wantonness,  uncleanness  may  be  added).  To- 
gether in  the  pasture,  they  are  now  divided. 

Ver.  33.  The  sheep  on  his  right  hand,  the 
place  of  preference.  The  pre-millenial  view  re- 
fers '  the  sheep '  to  the  unconscious  Christians 
among  the  heathen,  hinted  at  in  Rom.  ii.  7,  10, 
including  the  'other  sheep,'  'not  of  this  fold.' 
But  how  unlikely  that,  in  this  great  jiicture,  be- 
lievers should  be  excluded,  when  the  term  'sheep  ' 
is  appropriated  to  them  so  often. 

Ver.  34.  The  King.  Christ  Himself.  From 
this  point  there  is  no  figure.  It  is  the  only  time 
that  our  Lord  thus  calls  Himself,  though  He  ac- 
knowledges the  title  before  Pilate  (chap,  xxvii. 
II).  He  is  the  judge  ;  comp.  Luke  xix.  38,  and 
many  other  passages.  —  Ye  blessed  of  my  Father. 
Not  '  blessed '  now  for  the  first  time  ;  whether 
believers  or  unconscious  Christians,  all  the  good 
in  them  came  from  the  Father,  through  the  Spirit, 
and  for  the  sake  of  the  Son.  God  has  but  one 
way  of  blessing.  —  Inherit  the  kingdom.  Pecul- 
iarly appropriate  to  the  '  elect,'  even  were  they 
gathered  together  before  this  time.  Comp.  Rom. 
viii.  14-17  ;  Gal.  iv.  6,  7  ;  Heb.  i.  14. — Prepared 
for  you  from  the  foundation  of  the  world,  Christ 
has  gone  to  prepare  a  place  for  His  people  (John 
xiv.  2)  ;  but  it  was  prepared  for  them  from  '  the 
foundation  of  the  world '  (comp.  John  .xvii.  24). 
The  idea  of  choosing  unto  eternal  life  is  plainly 
implied  here,  as  it  is  expressed  in  John  vi.  37  ; 
Rom.  viii.  29,  30  ;  Eph.  i.  11  ;  2  Thess.  ii.  13  ;  i 
Pet.  i.  2.  What  follows  shows  human  responsi- 
bility in  the  case  of  all.  '  For  you  ; '  the  salva- 
tion of  men  was  an  eternal  purpose. 

Ver.  35.  For.  The  evidence  that  they  are  the 
'  blessed  of  my  Father  ; '  since  the  proceedings 
are  judicial.  The  real  ground  lies  deeper  than 
the  good  deeds  themselves  (see  ver.  40).  Those 
addressed  had  been  prepared  for  the  kingdom 
prepared  for  them.  Such  works  are  the  fruit  of 
Divine  grace  (ver.  34)  ;  charity  is  the  daughter  of 
faith,  and  faith  is  wrought  by  the  Holy  Spirit. 
That  '  the  verdict  turns  upon  works,  and  not 
upon  faith,'  is  no  proof  that  believers  are  not  in- 
cluded; judgment  must  in  all  cases  be  accord- 
ing to  works,  which  in  Christians  are  distin- 
guished, but  not  divided,  from  faith.  —  Hungered, 
etc.  Heubner  :  '  The  acts  of  love  here  named 
are  not  such  as  require  merely  an  outlay  of  money, 
but  such  as  involve  also  the  sacrifice  of  time, 
strength,  rest,  comfort,'  etc.  —  Stranger.  A  for- 
eigner or  traveller.  In  the  East  such  an  one  was 
dependent  upon  private  hospitality. 

Ver.  36.  Naked,  or,  poorly  clothed.  — Sick  — 
in  prison.  Healing  and  release  are  not  men- 
tioned, these  could  be  rendered  by  a  few  only  ; 
but  visitation,  sympathy,  care,  which  all  can  give. 
Vers.  37,  38.  Lord,  when  saw  we  thee,  etc. 
The  language  of  humility  rather  than  of  igno- 
rance. Care  for  Christ's  brethren,  as  such,  would 
not  be  shown  by  those  ignorant  of  Him.  There 
is  nothing  in  this  description,  which  makes  the 
judgment  a  terror  to  Christians. 

Ver.  40.  TJnto  one  of  these  least  (or,  'these 
the  least')  of  my  brethren,  ye  did  it  unto  me. 
This  principle  is  the  basis  of  Christian  charity,  as 
of  all  Christian  morality.  The  prominence  given 
to  it  shows  that  real  faith  in  Christ  must  mani- 
fest itself  in  such  Christian  charity.  The  early 
Christians  acted  at  once  on  this  principle.  Christ 
lives  again  and  perpetually  in  the  persons  of  His 
people ;  as  we  treat  them,  we   treat  Him.     All 


Chaps.  XXVI.,  XXVII.]     THE   GOSPEL   ACCORDING   TO    MATTHEW.        207 


men  are  to  be  treated  thus,  because  possible 
brethren  of  Christ.  Some  suppose  that  the  saints 
appear  with  Christ  as  judges  ;  hence  the  expres- 
sion, '  these  my  brethren.'  But  no  theory  need 
exclude  the  pleasing  thought  that  some  may  have 
unconsciously  been  'blessed  by  the  Father,'  with 
love  in  their  hearts,  feeling  its  way  to  Him  who 
is  Love,  through  acts  of  charity  to  men,  even 
while  Christ  has  not  been  made  known  to  them. 

Ver.  41.  Accursed.  'Of  my  Father'  (ver.  34) 
is  omitted,  for  though  the  curse  comes  from  God, 
it  is  through  their  own  fault.  — Which  is  prepared ; 
'  from  the  foundation  of  the  world  '  is  not  added, 
but  for  the  devil  and  his  angels,  prepared  for  him 
as  a  devil  (his  personal  existence  being  evidently 
assumed).  All  these  differences  show  that  God 
is  ever  merciful,  and  that  the  punishment  on 
those  '  accursed '  is  a  just  one,  that  they  go  to 
torment  prepared  for  the  devil  and  his  angels, 
because  they  have  prepared  themselves  for  it.  — 
That  the  word  eternal  means  never-ending, 
scarcely  admits  of  a  doubt ;  it  is  used  in  ver.  46 
of  the  life  of  the  righteous  (see  below).  The 
word  fire  may  not  be  literal,  but  whatever  the 
punishment  previous  to  the  general  judgment, 
after  that  the  bodies  of  the  wicked,  then  raised, 
shall  partake  in  it ;  and  this  is  not  obscurely 
hinted  here. 

Vers.  42,  43.  For.  The  evidence  of  their  state 
of  heart  follows.     Only  sins  of  omission  are  men- 


tioned ;  the  absence  of  good  works,  the  destitu- 
tion of  love,  or  the  dominion  of  selfishness  is  suf- 
ficient, even  without  positive  crimes,  to  exclude 
from  heaven. 

Ver.  44.  When  saw  we  thee,  etc.  A  self- 
righteous  plea  of  ignorance,  implying  that  they 
would  have  done  such  good  works,  had  they  seen 
Him.  The  answer  of  the  Lord  in  ver.  45,  re- 
peats the  principle  of  ver.  40.  Many  fancy  they 
would  do  good  to  Christ,  who  fail  to  see  Him  in 
the  person  of  His  followers  ;  and  the  deceitful 
fancy  often  continues  until  the  day  of  retribution. 

Ver.  46.  Into  eternal  punishment.  The  op- 
posite is  eternal  life,  both  never  ending,  the 
Greek  word  being  the  same.  In  the  New  Testa- 
ment it  is  used  fifty-nine  times  of  the  happiness 
of  the  righteous,  of  God's  existence,  or  of  the 
Church  and  the  Messiah's  kingdom,  in  seven  of 
the  future  punishment  of  the  wicked.  If  the 
former  end,  then  the  latter  may.  The  word  '  pun- 
ishment '  expresses  positive  misery,  not  '  annihi- 
lation ; '  especially  '  life,'  the  contrasted  expres- 
sion, means  here  far  more  than  mere  continued 
e.xistence.  Endless  and  boundless  life  is  con- 
trasted with  endless  and  boundless  misery.  The 
two  facts,  one  transcendently  glorious,  the  other 
unspeakably  awful,  are  revealed :  the  details, 
blissful  and  terrible  alike,  are  wisely  withheld. 
Enough  is  known  to  enforce  all  needed  practical 
lessons. 


Chapters   XXVI.,  XXVII. 


The  Date  of  the  Lord's  Supper.  The 
point  of  difficulty  is  the  day  of  the  month.  Our 
Lord  died  on  Friday,  but  from  very  early  times 
there  has  been  a  dispute  whether  this  Friday  was 
the  15th  of  Nisan,  or  the  14th.  The  former  view 
places  the  institution  of  the  Lord's  Supper  at  the 
regular  time  of  eating  the  Passover,  on  the  14th 
in  the  evening  (Exod.  xii.  6,  8  ;  xxiii.  5),  the  cru- 
cifixion taking  place  on  the  15th,  the  first  feast 
day,  though  not  '  the  first  day  of  unleavened 
bread,'  since  the  leaven  was  removed  on  the  14th 
(Exod.  xii.  iS,  19).  The  other  •  view  is,  that 
Christ  died  on  the  14th,  at  the  time  when  the 
Paschal  Lamb  should  be  slain  (after  three  o'clock 
in  the  afternoon),  hence  that  the  Last  Supper 
was  eaten  a  day  before  the  regular  time  for  the 
Passover  feast. 

Reasons  for  preferring  the  former  view  :  — 

1.  The  accounts  given  in  the  first  three  Gospels 
undoubtedly  make  the  impression  that  the  Lord's 
Supper  was  instituted  during  a  Passover  feast  at 
the  regular  time.  They  all  speak  of  it  as  '  the 
passover,'  and  Mark  says  (xiv.  12)  that  it  was 
the  day  '  when  they  killed '  (or  '  were  wont  to 
kill')  'the  passover,'  while  Luke  (xxii.  7)  re- 
marks :  '  when  the  passover  must  be  J<illed  ; ' 
adding,  'and  when  the  hour  was  come  '  (xxii.  14). 
The  disciples  asked  where  they  should  prepare 
to  eat  the  Passover  (Matthew  and  Mark).  An 
anticipation  of  the  regular  time  would  have  been 
noted,  if  not  by  the  disciples,  by  the  man  at 
whose  house  they  met. 

2.  Christ,  who  came  to  fulfil  the  law,  would 
not  have  violated  it  in  this  instance. 

3.  A  celebration  on  the  day  before  would  not 
have  been  permitted,  if  it  was  the  custom  then 
to  slay  the  lamb  in  the  temple. 


4.  The  reasons  for  the  other  view  are  insuf- 
ficient :  [a)  If  Christ  had  been  crucified  at  the 
precise  time  when  it  was  customary  to  slay  the 
Paschal  Lamb,  some  hint  would  have  been  given 
of  so  important  a  fulfilment  of  the  Old  Testament 
types.  But  in  fact  the  afternoon  of  the  14th  at 
three  o'clock  was  before  the  legal  time,  {b)  The 
passages  in  John  which  occasion  .the  difficulty 
are  not  decisive  :  John  xiii.  1-4,  '  Before  the  feast 
of  the  Passover  —  Jesus  riseth  from  supper,'  does 
not  necessarily  mean  the  day  before.  Chap.  xiii. 
27  :  '  What  thou  doest,  do  quickly,'  was  under- 
stood by  the  disciples  as  meaning,  buy  what  is 
needed.  It  is  urged  that  if  the  feast  had  begun, 
no  purchases  could  be  made.  But  if  a  whole 
day  remained,  the  word  '  quickly  '  seems  unnec- 
essary. In  chap,  xviii.  28,  John  speaks  of  the 
fear  of  defilement  felt  by  the  Jews,  intimating 
that  early  on  the  morning  of  the  day  of  the  cru- 
cifixion they  had  not  yet  eaten  the  passover  ;  but 
this  expression  may  refer  to  the  continuance  of 
the  passover-feast.  Besides  the  defilement  would 
have  ceased  in  the  evening,  in  time  to  eat  the 
Passover,  had  the  evening  of  Friday  been  the 
regular  time.  John  twice  speaks  (xix.  14,  31)  of 
that  Friday  as  a  '  preparation.'  This  need  not 
be  understood  of  the  day  before  the  Passover, 
since  in  all  other  instances  the  reference  is  to  the 
day  before  the  Sabbath,  not  before  a  feast-day. 
The  Sabbath  would  be  '  a  high  day '  (John  xix. 
31),  as  the  first  Sabbath  of  the  Passover  time, 
even  though  not  the  first  day  itself,  as  the  other 
view  implies,  (c)  The  chief  priests  were  present 
at  the  crucifixion.  But  if  that  had  been  the  time 
when  the  paschal  lamb  was  slain,  these  men 
should  have  been  present  in  the  temple,  [d)  The 
objection  that  an  execution  would  not  take  place 


208  THE   GOSPEL  ACCORDING   TO    MATTHEW.     [Chap.  XXVI.  1-16. 

on  the  feast  day,  is  of  very  little  weight.    Accord-  been  given  on  the  triumphal  progress  to  Jeru- 

ing  to  Deut.  xvii.  12,  13,  executions  were  to  be  salem  than  while  Christ  was  so  occupied  in  His 

public  and  of  a  religious  character,  and  one  of  public   ministry   in   the   temple.      There   would 

the  Rabbins  distinctly  states  that  they  took  place  scarcely  have  been  time   for  such  a  supper  on 

on  feast  days  :  Further  the  custom  was  to  release  Tuesday  evening,  as   He  went  to  the  Mount  of 

a  prisoner   on  the   'feast  day,' (Matt,  xxvii.   15;  Olives   at  night  (Luke  xxi.  37),  and   then  deliv- 

John  xviii.  39),   and    Barabbas  seemed  to  have  ered  a  long    discourse.     Wednesday   evening    is 

been  released  before  the  crucifi-xion  (Matt,  xxvii.  too  late,  for  the  proposal  of  Judas  followed,  and 

26).  the  words  of   Matthew   and   Mark  :    '  from  that 

Date    of    the    Anointing    at    Bethany,  time  he  sought  opportunity  to  betray  Him,' sug- 

Matthew  and  Mark  place  the   anointing  at  Beth-  gest  a  longer  interval  than  from  late  on  Wednes- 

any  between  the  counsel  of  the  chief  priests  and  day  ni^ht  to  Thursday  night. 

the  treacherous  proposal  of  Judas.  John  places  3.  1  here  is  no  reason  for  John's  displacing 
it  just  after  the  arrival  at  Bethany,  '  six  days  be-  it,  while  a  displacement  by  Matthew  and  Mark 
fore  the  Passover,'  the  entry  to  Jerusalem  taking  can  be  accounted  for.  {a)  In  history  the  recap- 
place  '  in  the  next  day.'  We  accept  the  latter,  as  itulation  of  events  is  more  natural  than  the  an- 
the  correct  date.  ticipation  ;  [b)  The  prophecy  of  the  speedy  death 

1.  While  the  marks  of  time  in  the  several  ac-  would  suggest  the  anointing  of  the  burial  ;  (c) 
counts  do  not  decide  which  is  the  more  exact,  Judas  had  murmured  (John  xii.  4),  and  the  re- 
John  xii.  9  speaks  of  something  as  following,  buke  no  doubt  had  its  effect  in  ripening  his 
which  must  have  occurred  previous  to  the  public  treachery,  which  is  mentioned  at  this  point  by 
entry  to  Jerusalem,  while  Matthew  xxvi.  14,  and  Matthew  and  Mark.  Neither  of  them  speak  of 
Mark  xiv.  10,  do  not  necessarily  imply  that  the  Judas  as  the  objecter,  but  they  cannot  have  been 
proposal  of  Judas  immediately  followed  the  Sup-  ignorant  of  the  connection  between  the  two 
per  at  Bethany.  events.     Matthew  is  most  apt   to  vary  from  the 

2.  According  to  John  the  occasion  was  a  sup-  exact  chronology  so  as  to  group  together  events 
per  made  for  Jesus,  not  an  accidental  eating  there,  that  have  a  close  relation  independent  of  time. 
Such  an  entertainment  was  more  likely  to  have 


Chapter   XXVI.    1-16. 

T]ie  Declaration  of  the  coming  Passion :    the  Counsel  of  the  Rulers.      The 
Anointijig  at  Bethajiy,  and  the  Agreement  of  ytidas. 

1  A   ND  it  came  to  pass,  "when  Jesus  had  finished  all  these    "^chap. vii 

2  x\   sayings,^  he  said  unto  his  disciples,  *  Ye  know  that  after  *  ^^^luke 
two  days  is  the  feast  of  ''the  passover,^  and  the  Son  of  man  is  ^  johnxi^'ss; 

3  betrayed  2   to  be   crucified.     ''Then   assembled'*   together  the  ^  comp.  Ps. 
chief  priests,  and  the  scribes,^  and  the  elders  of  the  people,     "i.  47,^3''" 

e  Vers.  58,  6g  ; 
Mark   xiv.' 

4  aphas,  And "  consulted  that  they  might  take  Jesus  by  subtlety,     le';  Luke  xi. 

5  and  kill  Jiim.     But  they  said,  Not  on  the  feast  day^  ''lest  there     johnxv-iilf' 
be  an  uproar^  among  the  people.  ReV. xi. 2.' 

6  ''  Now  when  Jesus  was  in  '  Bethany,  in  the  house  of  Simon     Luke  iii.  '2 ; 

xxii.     55  ; 

7  the  leper,     There  came  unto  him  a  woman  having  an  alabaster     johnxi.4g; 

.  .  xvui.  13,   14, 

box  of  very  precious  ointment,  and  poured  it  on  1°  his  head,  as     ?4, 28;  Acts 


unto  *the  palace*^  of  the   high    priest,  who  was   called-^  Cai- ^  M^'ric^ 


IV.  6. 

XXVll. 


8  he  sat  at  meat.     But  when  his  ^^  discij^les  saw  it,  they  had  in-  ^  chap. 
Q  dignation,^2  saving,  To  what  purpose  is  this  waste .''     For  this  ''  ^'^'•^^^  xiv. 

y         o  '  J       &'  ir       tr  3_g ;   comp. 

ointment  ^^  might  have  been  sold   ^  for  much,  and  given  to  the     8°Tuke  vlf 

10  poor.     When  'Jesus  understood  it,  he  said  ^*  unto  them.  Why  ^  see^'^chap. 
trouble  ye  the  woman  .-'  for  she  hath  wrought  a  good  work  upon  ^  comp^iviark 

11  me.     For  '"ye  have  the  poor  always  with  you  ;  but  "me  ye  have     xH.|.' ■^°'^" 

/  Chap.  .xvi.  8. 

^  words                "^  the  passover  cometh              ^  delivered  up  ^  gathered    "«  Deut.  xv. 

^  the  best  aiiihorities  omit  and  the  scribes          ®  court  '^  And  they  „  jo^n  ^iii. 

^  Not  during  the  feast                      ^  a  tumult  arise  "^^  over              33- 

^^  the                                                   ^2  were  sore  displeased  '^  ointment 
"  But  Jesus  knowing  it,  said 


Chap.  XXVI.  i-i6.]       THE    GOSPEL   ACCORDING    TO    MATTHEW. 

12  not  always.     For  in  that  she  hath  ^^  poured   this  ointment  on 

13  my  body,  she  did  //  "for  my^*^  burial.  Verily  I  say  unto  you, 
Wheresoever  this  gospel  shall  be  preached  in  the  whole  world, 
there  shall  also  this,  that  this  woman  hath  done,  be  told  i''  ^for 
a  memorial  of  her. 

14  'Then  one  of  the  twelve,  called  ^^  '"Judas  Iscariot,  went  unto 

15  the  chief  priests.  And  said  unto  them}^  What  will  ye^"  give  me, 
and  I  will  deliver  him  21  unto  you  .?    And  '  they  covenanted  with 

16  him  for 22  'thirty  pieces  of  silver.  And  from  that  time  he 
sought  opportunity  to  betray  him.^s 

15  omit  hath  "  to  prepare  me  for 

"  that  also  which  this  woman  did  shall  be  spoken  of 

1*  who  was  called  ^^  ot?tit  unto  them  20  what  are  ye  willing  to 

21  deliver  him  up  22  weighed  unto  him 

23  t7r  deliver  him  up  {as  in  vers.  2,  15). 


209 


0  John  xiii.  7 ; 
xix.  40. 


/  Acts  X.  4. 


q  Mark  xiv. 

10,  II ;  LuKB 

xxii.   3-6 ; 

comp.  John 

xiii.  2,27,  30. 
r  Chap.  x.  4  ; 

Vers.  25,  4^; 

chap,  xxvii. 

3  ;   Acts  i. 

16. 
i  Zech.  xi.  12; 

comp.  Gen. 

xxiii.  16. 
t  Exod.   xxi. 

32. 


Contents.  Our  Lord  had  finished  His  public 
work  as  a  Teacher  ;  from  this  point  He  appears 
as  High  Priest.  Matthew  brings  out  this  most 
fully.  —  The  events  narrated  in  this  section, 
though  not  given  in  clironological  order  (see  note 
above),  are  connected  in  thought.  First  comes 
the  more  definite  declaration  of  our  Lord  as  to 
the  appointed  time  of  His  death  (ver.  2).  The 
rulers  counsel  a  postponement  (vers.  3-5).  But 
Judas  by  his  treachery  (vers.  14-16)  is  the  un- 
conscious means  of  fulfilling  our  Lord's  proph- 
ecy. The  anointing  at  Bethany,  which  took 
place,  as  narrated  by  John  (xiii.  i-S),  six  days 
before  the  Passover,  is  inserted  here,  because  it 
helped   to  bring  about  this  result. 

Ver.  I.  Had  finished  all  these  words,  i.  c,  in 
chaps,  xxiv.,  xxv.  The  time  was  Tuesday  night, 
after  Wednesday  had  begun,  according  to  the 
fewish  reckoning. 

Ver.  2.  After  two  days.  This  means,  '  the 
day  after  to-morrow,'  according  to  Jewish  usage. 
As  Wednesday  had  begun,  Friday  is  the  day  in- 
dicated, beginning  at  sundown  on  (our)  Thurs- 
day. —  The  passover  cometh.  On  the  origin  of 
this  feast,  see  Exod.  xii.  The  word  '  passover ' 
Expresses  the  literal  sense  of  the  Hebrew  word, 
which  refers  to  the  passing  over  of  the  destroying 
angel,  sparing  the  first-born  of  Israel  in  Egypt. 
It  was  the  greatest  Jewish  festival  ;  a  sacrificial 
feast  (the  paschal  Iamb  with  its  blood  sprinkled 
on  the  door-posts)  and  a  memorial  feast  of  thanks- 
giving. The  lamb  was  not  consumed  on  the  al- 
tar, nor  made  the  portion  of  the  priests,  but  used 
as  food  by  the  household  of  the  offerer.  Other 
ideas  were  expressed  in  the  observances  con- 
nected with  it,  most  of  which  were  typical  of 
'Christ  our  Passover.'  The  word  'passover'  is 
used  in  a  threefold  sense  in  the  New  Testament  : 
( I. )  The  paschal  lamb  itself  ;  Mark  xiv.  12  ;  Luke 
xxii.  7.  (2.)  The  sacrificial  lamb  and  the  supper, 
Matt.  xxvi.  17;  Mark  xiv.  14;  Luke  xxii.  11. 
(3.)  l:\^&  whole  feast  oi  unleavened  bread,  which 
lasted  seven  days,  which  is  the  sense  here,  and  in 
Luke  xxii.  i  ;  comp.  John  ii.  13  ;  vi.  4  ;  xi.  15  ; 
xii.  I ;  xiii.  i,  etc.  —  Delivered  up  to  be  crucified. 
The  prophecy  here  is  of  the  time.  The  events 
had  already  been  foretold.  That  time  was  ap- 
pointed, because  our  Lord  would  thus  fulfil  all 
that  was  typified  in  the  Passover. 


Ver.  3.  Then  gathered  together.  The  uncer- 
tainty of  His  enemies,  despite  their  hostile  desire, 
is  in  contrast  with  His  clear  statement  of  what 
would  come  to  pass.  '  And  the  scribes  '  is  prob- 
ably inserted  from  Mark  xiv.  i  ;  Luke  .xxii.  2, 
Yet  '  the  scribes  '  formed  a  part  of  the  Sanhedrin, 
which  was  probably  assembled  on  this  occasion. 
—  Unto  the  court.  Not  the  palace,  but  the  court 
it  inclosed  ;  comp.  ver.  69  ;  Luke  xxii.  55.  —  Who 
was  called  Caiaphas.  Josephus  says  he  was  origi- 
nally called 'Joseph  ; '  the  form  here  used  may 
point  to  an  additional  name.  John  (xi.  qi ;  xviii. 
13)  says  he  was  '  high-priest  that  same  year,'  and 
son-in-law  of  Annas,  who  had  also  been  high- 
priest  and  was  still  called  so  (Acts  iv.  5).  The 
oflice  was  hereditary  in  the  family  of  Aaron,  and 
held  for  life  ;  but  Antiochus  Epiphanes  (b.  c. 
160)  sold  it  to  the  highest  bidders,  and  the  Ro- 
mans removed  the  incumbent  at  pleasure.  Cai- 
aphas was  appointed  by  a  Roman  proconsul,  his 
predecessor  having  been  deposed,  and  was  re- 
moved by  a  Roman  emperor  about  six  years  after 
this  time.  Though  of  the  party  most  hostile  to 
the  Romans,  he  and  his  associates  raised  the  cry  : 
'We  have  no  king  but  Cesar'  (John  xix.  15).  The 
direct  connection  of  this  event  is  probably  with 
the  close  of  chap,  xxiii. 

Ver.  4.  By  subtlety.  On  account  of  the  im- 
pression made  by  our  Lord  upon  the  people, 
which  still  continued  (Luke  xxi.  38). 

Ver.  5.  Not  during  the  feast,  /.  e ,  the  Pass- 
over week,  during  which  the  multitudes  (some- 
times reckoned  at  three  millions  on  such  occa- 
sions) remained  at  Jerusalem.  Most  of  Christ's 
followers  were  Galileans,  and  the  Galileans  were 
all  considered  bold  and  quarrelsome.  This  fea.st 
was  often  the  occasion  of  insurrection,  according 
to  Josephus.  They  could  not  take  Him  when 
they  would  (John  x.  39),  yet  must  take, Him  at  a 
time  when  they  purposed  not,  but  which  He  had 
predicted  (ver'  2).  Both  the  taking  and  killing 
took  place  between  the  evenings  of  Thursday  and 
Friday,  which  made  up  the  first  Passover  day. 
Even  in  the  greatest  humiliation  His  power  and 
truth  still  shine  forth. 

Ver.  6.  Now  when  Jesus  was  in  Bethany, 
On  Saturday  evening,  see  note  above.  —  In  the 
house  of  Simon  the  leper.  Probably  already  healed 
by  Jesus,  since  otherwise  he  would  have  been  un- 


THE   GOSPEL   ACCORDING   TO    MATTHEW.      [Chap.  XXVI.  1-16. 


210 

clean.  He  must  not  be  confounded  with  the 
Pharisee  called  Simon,  at  whose  house  in  Galilee 
a  similar  anointing  had  taken  place  long  before 
(Luke  vii.  36-70).  The  two  occurrences  are  clearly 
distinguished  in  many  ways.  One  tradition  makes 
this  Simon  the  father  o'f  Lazarus  ;  another  the 
husband  of  Martha,  who  served  on  this  occasion. 
Both  families  may  have  occupied  the  same  house  ; 
or  Simon  may  have  been  the  owner,  and  Lazarus 
his  tenant. 

Vcr.  7.  There  came  unto  him  a  woman.  Mary, 
the  sister  of  Lazarus  (com^:).  x.  3S-42  ;  John  xi.)  ; 
not  the  woman  (in  Luke  vii.),  'who was  a  sinner.' 
The  latter  person  is  generally,  but  without  reason, 
identified  with  Mary  Magdalene,  and  the  three 
women  confounded.  —  Having  an  alabaster  box, 
or  '  vase.'  Alabaster  cruses  were  considered  by 
the  ancients  the  best  receptacle  for  valuable  oint- 
ments or  fragrant  oils.  The  vessels  usually  had 
a   long   neck   and   were  sealed   at    the    top.  — 


Alabaster  Box  and  Vases. 

Of  very  precious  ointment.  '  A  pound  of  ointment 
of  si^ikenard,'  according  to  John;  'ointment  of 
spikenard,  very  precious,'  according  to  Mark  (xiv. 
3,  see  notes  on  that  passage).  It  is  supposed  to 
have  been  a  rare  gum,  from  India,  liquid  when 
taken  from  the  tree.  The  main  point  is  its  pre- 
ciousness.  Comp.  the  valuation  put  upon  it  by 
Judas  ('  three  hundred  pence  '  =  /^g  or  $45,  a 
large  amount  for  those  days.)  —  Poured  it  over  his 
head.  By  breaking  the  neck  of  the  flask,  prob- 
ably by  compressing  it  in  her  hands.  The  quan- 
tity of  ointment  permitted  her  to  anoint  his  feet 
also  (John  xii.  3).  The  Oriental  custom  of  re- 
clining at  table  made  the  latter  easier  than  the 
former.  The  expression  used  by  Mark  (xiv.  3), 
hints  that  from  the  head  it  flowed  over  the  whole 
body.  It  was  also  usual  to  wash  the  feet  of  hon- 
ored guests  with  water,  but  the  anointing  of  the 
feet  would  indicate  the  highest  honor.  Mary  may 
have  intended  only  to  show  this  honor,  but  this 
action  symbolized  Christ's  Messiahship,  and  had 
a  deeper  significance,  as  our  Lord  points  out 
(vers.  10,  12). 

Ver.  8.  Were  sore  displeased.  Judas  was  the 
spokesman,  and  probably  the  instigator  of  this  in- 
dignation, the  others  siding  with  him.  The  three 
accounts  here  show  perfect  indej^endence.  '  The 
disciples'  (Matthew)  ;  '  there  were  some'  (Mark); 
'  one  of  the  disciples,  Judas  Iscariot '  (John).  No 
doubt,  all  shared  the  feeling  for  the  time  ;  Mark 
distinguishes  '  some '  in  a  company,  of  which  the 
disciples  formed  a  part  ;  John  mentions  the  au- 
thor of  the  objection,  and  gives  his  motives.  If 
John  and  Judas  were  reclining  at  this  table  in  the 
same  relative  positions  as  at  the  Last   Supper, 


John  would  probably  have  heard  nothing  but  the 
remark  of  Judas.  —  To  what  purpose  is  this  waste. 
Simon  the  Pharisee,  in  the  similar  case,  objected 
to  the  character  of  the  woman  ;  here  the  value  of 
the  ointment  is  thought,  as  Judas  suggested,  to 
have  been  squandered  by  this  act  of  Mary.  Sacri- 
fices, made  out  of  love  to  Christ,  seem  wasteful 
to  the  world,  and  even  to  the  Church  when  under 
the  influence  of  a  mercantile  spirit. 

Vcr.  9.  The  best  authorities  omit  '  ointment ' 
here,  but  it  is  necessary  to  supply  it.  —  Sold  for 
much.  Pliny  says  that  a  pound  of  this  ointment 
cost  more  than  four  hundred  denarii  (comp. 
'  three  hundred  pence,'  Mark  and  John).  — Given 
to  the  poor.  This  suggestion,  put  forward  by 
Judas,  was  with  him  a  mere  pretext  (see  John  xii. 
6)  ;  the  other  disciples  may  have  honestly  felt  it. 
Judas  may  have  hoped  to  get  the  money  in  his 
possession,  but  not  necessarily  to  make  off  with 
it ;  his  intention  was  scarcely  ripe  enough  for 
such  a  scheme.  Those  who  hold  trust  funds, 
even  for  benevolent  purposes,  are  often  as  un- 
scrupulous in  adding  to  them  as  in  increasing 
their  private  store. 

Ver.  ID.  But  Jesus  knowing  it,  i.  e.,  the 
whole  case,  as  is  evident.  Said  unto  them.  He 
answers,  not  Judas,  but  the  others.  Yet  this  wa^ 
a  rebuke  to  Judas,  and  helped  to  ripen  his  treach- 
erous design. —  Why  trouble  ye  the  woman  T  — 
The  chief  concern  is  for  the  affectionate  Mary. 
Her  noble  act  of  love  had  been  misjudged,  and 
remarks  made  which  would  disquiet  or  confuse 
her  conscience.  (See  Mark  xiv.  2.)  She  is  de- 
fended and  encouraged  first  of  all.  The  impulses 
of  genuine  love  to  Christ, or  His  people,  are  often 
thus  checked,  even  by  real  Christians,  who  for  the 
time  being  speak  the  cold  and  selfish  language  of 
the  world.  —  A  good  work.  Christ  measured  the 
moral  quality  of  the  act  by  the  motive,  the  dis- 
ciples by  its  seeming  utility.  This  utilitarian  age 
presents  many  temptations  to  follow  the  lead  of 
Judas. 

Ver.  II.  For  ye  have  the  poor  always  with 
you  (Mark  adds:  'and  whensoever  ye  will  ye 
may  do  them  good ') ;  but  me  ye  have  not  always. 
His  speedy  death  is  foretold ;  but  the  main  point 
is,  that  this  opportunity  could  never  return  ;  while 
the  care  of  the  poor  would  be  a  daily  '  duty  to 
humanity  down  to  the  end  of  time.'  The  act  was 
justified  by  the  special  occasion.  It  ought  not  to 
be  cited  to  defend  expensive  modes  of  worship  at 
the  cost  of  neglecting  the  poor.  Such  special  oc- 
casions may,  however,  recur  in  our  lives.  This 
verse  suggests  that  no  reorganization  of  society 
will  ever  banish  poverty  from  the  earth.  There  is 
but  one  way  of  doing  this,  namely,  by  Christ's  peo- 
ple recognizing  the  poor  as  '  with  them  '  and  under 
the  impulse  of  love  like  that  of  Mary,  making  the 
care  of  them  the  usual  expression  of  that  love. 

Ver.  12.  To  prepare  roe  for  burial.  Mary  may 
have  been  aware  of  the  predicted  crucifixion,  and 
thought  of  His  actual  burial  when  she  anointed 
Him.  If  she  was  conscious  of  the  meaning  of 
her  own  act,  then  her  love  discerned  what  the 
disciples  could  not  perceive  ;  if  she  was  not,  then 
the  Lord  gives  to  acts  of  love  a  significance  be- 
yond the  intention.  The  latter  view  seems  the 
more  probable  one,  if  the  earlier  date  be  accepted. 
The  expressions  in  Mark  xiv.  8 ;  John  xii.  7,  im- 
ply that  she  had  a  presentiment  of  an  impending 
crisis,  after  which  anointing  would  be  unnecessary 
or  impossible. 

Ver.  13.     Verily,  etc.     A  solemn,  weighty  pref- 


Chap.  XXVI.  1-16.]     THE   GOSPEL  ACCORDING   TO    MATTHEW. 


ace.  —  This  gospel.  The  tidings  of  salvation, 
with  special  reference  to  Christ's  death,  just  al- 
luded to.  —  In  the  whole  world.  A  prediction  of 
the  world-wide  preaching  of  His  death.  —  That 
also  which  this  woman  did  shall  be  spoken  of  for 
.  a  memorial  of  her.  Fulfilled  to  the  letter.  John, 
before  he  tells  of  this,  speaks  of  Mary  as  well 
known  on  this  account  {John  xi.  2).  It  is  right 
to  record  and  remember  the  good  deeds  of  those 
ivho  love  Christ,  but  when  the  desire  to  be  put  on 
record  enters,  the  ointment  is  spoiled.  This  is  the 
only  case  where  such  a  promise  is  made  ;  there- 
fore the  incident  has  a  weighty  lesson  and  holds 
up  a  noble  example.  Alford  suggests,  that  this 
prophecy  points  to  a  written  record  :  that  it  shows 
the  Gospels  cannot  have  been  made  up  from  some 
original  document  now  lost ;  since  Luke  omits 
this  incident,  and  sucli  a  document  would  have 
contained  it  ;  Luke  could  not  have  seen  the  Gos- 
pels of  Matthew  and  Mark,  or  he  would  have  in- 
uerted  this  to  aid  in  fidfilling  the  prophecy. 

Ver.  14.  Then  one  of  the  twelve,  who  was 
called  Judas  Iscariot.  Matthew  does  not  turn 
aside  from  his  narrative  to  declare  motives  or  to 
heap  up  epithets.  —  The  principal  motive,  as  is 
inferred  from  the  strong  expression  of  John  (xii. 
6),  was  avarice.  Other  views  :  that  he  was  unde- 
cided whether  he  would  betray  his  Master,  and 
wished  to  see  if  the  chief  prie'sts  would  offer  a 
sufficient  inducement ;  that  he  felt  it  his  duty  to 
deliver  Jesus  up  ;  that  he  tried  an  experiment, 
to  see  if  our  Lord  would  save  Himself  by  a  mir- 
acle, or  establish  a  temporal  kingdom.  None  of 
these  theories  agree  with  the  strong  language 
used  by  our  Lord  in  ver.  24,  and  John  xvii.  12, 
or  with  the  positive  statement  of  Luke,  that  be- 
fore the  interview  with  the  chief  priests,  '  Satan 
entered  into  '  him.  The  character  of  Judas  laid 
him  open  to  this  Satanic  influence,  and  nothing 
could  do  this  more  effectually  than  love  of  gain. 
Temporal  ambition  doubtless  had  a  place  in  hi§ 
heart,  but  even  this  was  a  part  of  his  avarice  ; 
for,  being  treasurer  of  the  Twelve,  he  might 
hope  to  be  treasurer  of  the  kingdom.  His  prac- 
tical talent  must  have  been  marked,  to  secure 
this  position  for  him,  and  the  scene  at  Bethany 
shows  that  he  had  influence  among  his  associates. 
Whatever  was  known  to  our  Lord,  whatever  the 
purpose  of  God,  the  motive  of  Judas  at  the  time 
when  the  Twelve  were  chosen,  was  probably  the 
same  as  that  of  the  others.  The  rest  were  neither 
well  instructed  nor  highly  spiritual,  and  in  out- 
ward appearance  Judas  was  probably  equal  to 
any  of  them.  All  were  more  or  less  self-seeking, 
but  over  him  the  love  and  spirit  of  Christ  had  no 
such  influence  as  over  the  others.  As  the  Lord 
drew  near  to  Jerusalem,  ever  telling  of  His  death, 
Judas  could  not  fail  to  manifest  his  real  spirit. 
This  was  done  at  the  supper  in  Bethany.  The 
reproof  then  administered  had  its  effect  (hence 
the  order  of  Matthew  and  Mark).  The  trium- 
phal entry  of  the  next  day  may  have  encouraged 
his  false  hopes,  but  the  subsequent  occurrences 


211 

only  disappointed  him  the  more.  Seeing  the  en- 
mity of  the  rulers,  hearing  the  denunciations 
(chaps,  xxii.,  xxiii.)  upon  the  class,  who  as  rich 
and  honored  filled  the  stations  to  which  his  de- 
sires pointed,  convinced  from  the  final  prediction 
(ver.  2)  that  our  Lord  would  be  put  to  death,  the 
hour  had  come  when  his  sordid  soul  was  ready 
to  listen  to  the  suggestions  of  Satan  ;  '  then  en- 
tered Satan  into  Judas,  surnamed  Iscariot'  The 
same  expression  is  used  by  John  (xiii.  27),  at  the 
critical  moment  when  Judas  left  the  Passover 
feast.  His  remorse  is  readily  explained.  See 
chap,  xxvii.  3-5.  Even  that  was  Satanic.  —Chief 
priests.  Luke  adds  :  '  and  captains.'  The  latter 
were  the  guardians  of  the  temple  and  its  treas- 
ures. This  probably  took  place  while  the  San- 
hedrin  was  assembled  (ver.  3);  but  Judas  may 
have  made  the  offer  fo  both,  in  the  hope  of  get- 
ting a  better  reward. 

Ver.  1 5.  What  are  ye  willing  to  give  me  I  No 
indication  of  hesitation.  Mark  (xiv.  10)  says 
that  he  went  '  in  order  that  he  might  deliver  him 
up  to  them.'  — They  weighed  unto  him.  This, 
which  is  the  correct  sense,  refers  to  the  actual 
payment,  which  probablv  occurred  on  the  night 
of  the  betrayal.  —  Thirty  pieces  of  silver.  Silver 
shekels,  each  worth  a  little  more  than  two  shil- 
lings, or  fifty  cents.  The  price  was  itself  an  in- 
sult, since  this  was  the  price   for  the  life  of  a 


Shekel  of    Israel, 

slave  (Ex.  xxi.  2).  Our  Lord  died  the  death  of 
a  slave  and  a  malefactor,  that  He  might  redeem 
us  from  the  slavery  and  eternal  misery  of  sin. 
Comp.  Zech.  .xi.  12,  here  fulfilled.  (Notice  Jo- 
seph was  sold  for  twenty  pieces  of  silver.  Gen. 
xxxvii.  28.)  Some  think  that  this  was  the  earn- 
est nioney.  But  Judas  returned  thirty  pieces  (chap, 
xxvii.  3),  and  the  answer  then  given  him  indicates 
that  the  rulers  were  done  with  him. 

Ver.  16.  From  that  time.  Probably  Tuesday 
evening.  —Opportunity.  A  time  and  place  suited 
to  the  crafty  policy  of  the  Sanhedrin.  The  '  op- 
portunity '  soon  offered  ;  only  one  night  inter- 
vened.—To  betray  him,  or  'deliver "him  up.' 
The  same  word  as  in  vers.  2,  15.  Judas  was  not 
merely  to  tell  where  they  could  take  him,  but 
himself  to  be  the  active  agent  in  taking  Him  and 
transferring  Him  into  the  hands  of  His  enemies 
(.see  vers.  47-50,  57).  So  that  'betray'  is  the 
real  meaning. 


212  THE   GOSPEL   ACCORDING   TO   MATTHEW.    [Chap.  XXVI.  17-30. 

Chapter  XXVI.   17-30. 
The  Lord's  Siipper. 

17  <»  IVyOW  1  *  the  first  day  of  the  feast  op  unleavened  bread  the  ''.^^^Tlukb 

IN    disciples  came  to  Jesus,  saying  unto  him,^  Where  wilt  /e'^X'xu. 

18  thou  that  we  prepare  *  for  thee  to  eat  the  passover  .?     And  he    '^' 
said,  Go  into  the   city  to  such  a  man,  and   say  unto  him,  '^The  -  John  xi.  2s. 
Master  saith,  <*My  time  is  at  hand  ;  I  will^  keep  the  passover -^ Comp  john 

'  -^  ^  VI.  6,  5,  30 

19  at  thy  house  with  my  disciples.     And  the  disciples  did  as  Jesus    vUi.  20. 
had  ^  appointed  them  ;  and  they  made  ready  the  passover.* 

20  ^Now  when   the  '  even  was  come,  ■''he  sat  down^  with  the  ^  ^^^"^^^ '''^• 

21  twelve.^    And  as  they  did  eat,^^  ^  he  said.  Verily  I  say  unto  you,^^^"''^  '"'"• 

22  that  one  of  you  shall  betray  me.     And  they  were  exceeding  ^  ^^^"J'^j'Xd 
sorrowful,  and  ^  began  every  one  of  them  to  say  unto  him,^^  /^  Luke  xxU. 

23  Lord,  is  it  I.''^^    And  he  answered  and  said,  'He  that  dippeth^^    xm.  \°^^ 

24  his  hand  with  me  in  the  dish,  the  same  shall  betray  me.     *The  '  26'"comp. 
Son  of  man  goeth  '  as  1*  it  is  written  of  him  :  ^  but  ™  woe  unto    joknxiii.'is. 
that  man  by  ^^  whom  the  Son  of  man  is   betrayed  !  it  had  been    22. 

25  "good  ^^  for  that  man  if  he  had  not  been  born.     Then  ^'  Judas,    Mari<ix!i2; 
which  betrayed   him,^^  answered   and  said,   Master,  is  it  I  .?  ^^    25-27,46; 

•^  Acts  xvu.  2, 

He  said  '^^  unto  him,  °  Thou  hast  said.^^  3;  xxvi.  22, 

23  ;   1  Cor. 

26  ^And  as  they  were  eating,  Jesus  took  bread,  and  ^blessed  it^'^    r.o '/i^^'' 
and   brake   zV,  and  ^^  gave  zV  ^^  to   the  disciples,  and   said.  Take, '"  ^'^^p- ''"''"• 

27  eat ;  ''this  is  my  body.    And  he  took  the^^  cup,  and  -'gave  thanks  "  \f^^  '""'" 

28  and  gave  zV-^  to   them,  saying.  Drink  ye  all  of  it  ;  For  ''this   is^  MARK'*xiv 
my 'blood  of  the  new  25  testament,^^  which  is  shed  for  "many   xxH.^;^-2o,^ 

29  for  the  2'^  remission   of  sins.     But^^   I  say   unto  you,    I   wilP^   x?.  23-25°''' 
not  drink   henceforth  of  this   fruit   of  the  vine,  until  that   day  ^  xiv*  iV^^ 
when   I  drink  it  new  with  you  ^^  in   my   Father's  kingdom. '^^    Cor.  x  16. 

30  And  when  they   had  sung  a  hymn,  "they  went  out  into^^  ""the    xv.  36. 

i.  i  Exod.  xxiv. 

mount  01  Olives.  s. 

u  See  chap. 
^  insert  on  2  ^;;^//  the  feast  of  omit  unto  liim  ^  t^uke  xxii. 

^  make  ready  ^  omit  \m\\  ^  i?;;/// had  ''  o?nit  the.     39.;..  John 

8  was  sitting  at  meat  9   The  best  authorities  insert d\s,c\-p\ts  ^^See  cha 

1°  were  eating  "  to  say  unto  him  every  one  {omit  of  them),  xxi.  i. 

^2  Is  it  I,  Lord  ?  i3  \y.^^\-^  dipped  i*  gven  as  i^  through 

1^  good  were  it  "  And  is  ^^^  \^\^  betrayer 

19  Is  it  I,  Rabbi .?  20  g^ith  21  said  it  22  „„^i^  j^ 

23  and  lie  -^  o?nit  \.\\q  25  The  best  a7ithorities  omit  ntvi 

26  covenant  27  u^ito  28  y^^d  29  gh^ll 

8"  with  you  new  3i  the  kingdom  of  my  Father  32  ^^^^ 


Contents.     Vers.  17-19;  the  preparation  for  among  the  Jews  from  ten  to  twenty  persons  gath- 

the  Passover.     Vers.  20-25  ;   the   actual  celebra-  ered  as  one  household.    The  rites  of  the  feast  were 

tion   during    which    our    Lord    announces    who  regulated  by  the   succession  of  the    cups,   filled 

would  betray   Him.     Vers.   26-30  ;     the   institu-  with  red  wine,  commonly  mixed  with  water,     i. 

tion  of  the  Lord's  Supper.    On  the  date,  see  note  Aimouncement  of  the  Feast  —The   head   of  the 

a1:  the  beginning  of  the  chapter  (p.  207).  house  pronounced  the   thanksgiving  or  benedic- 

The  Passover  Rites.    At  the  Paschal  supper  tion  over  the  wine  and  the  feast.     In  the  form 


Chap.  XXVI.  17-30.]    THE   GOSPEL  ACCORDING   TO   MATTHEW. 


213 


used  the  words,  'fruit  of  the  vine,'  occur.  The 
first  cup  was  then  drunk  by  him,  followed  by 
the  others.  Then  the  washing  of  hands,  after 
praise.  2.  The  eating  of  the  bitter  herbs,  dipped 
in  vinegar  or  salt  water,  in  remembrance  of  the 
sorrows  in  Egypt.  Meanwhile  the  paschal  dishes 
were  brought  in  —  the  well-seasoned  broth  (called 
charoseth),  the  unleavened  loaves,  the  festal  of- 
ferings and  the  lamb.  All  these  things  were 
then  explained.  They  sang  the  first  part  of  the 
Hallel,  or  song  of  praise  (Ps.  cxiii.,  cxiv.),  and 
the  second  cup  was  drunk.  3.  Then  began  the 
feast  proper  (at  which  they  reclined)  :  the  house- 
holder took  two  loaves,  broke  one  in  two,  laid  it 
upon  the  whole  loaf,  blessed  it,  wrapped  it  with 
bitter  herbs,  dipped  it,  ate  of  it,  and  handed  it 
round  with  the  words  :  '  This  is  the  bread  of  af- 
fliction, which  our  fathers  ate  in  Egypt.'  He 
then  blessed  the  paschal  lamb,  and  ate  of  it ;  the 
festal  offerings  were  eaten  with  the  bread,  dipped 
in  the  broth  ;  and  finally  the  lamb.  The  thanks- 
giving for  the  meal  followed  the  blessing  and 
drinking  of  the  third  cup.  4.  The  remainder  of 
the  Hallel  was  sung  (Ps.  cxv.-cxviii.),  and  the 
fourth  cup  drunk.  Occasionally  a  fifth  cup  fol- 
lowed, while  Ps.  cxx.-cxxvii.  were  pronounced, 
but  this  was  the  extreme  limit.  Little,  however, 
can  be  deduced  from  this  order  in  regard  to  the 
mode  of  celebrating  the  Lord's  Supper.  It  is 
probable  that  with  the  first  cup  our  Lord  made 
the  announcement  of  Luke  xxii.  17,  18.  The  sec- 
ond cup  may  have  been  devoted  to  the  interpre- 
tation of  the  festal  act.  The  third  cup,  the  cup 
of  thanksgiving,  was  probably  that  of  the  Lord's 
Supper. 

Ver.  1 7.  On  the  first  day  of  unleavened  bread. 
The  14th  of  Nisan,  when  the  leaven  was  re- 
moved. In  the  evening  of  this  day  (after  the 
15th  had  begun)  the  Passover  was  eaten.  (See 
note  on  p.  207).  —  The  disciples.  It  is  probable 
that  they  came  with  the  intention  of  inquiring  on 
this  point,  and  their  thought  was  answered  by  the 
command  mentioned  in  Luke  (xxii.  8),  to  which 
they  responded  :  Where  wilt  thou,  etc.  As 
strangers  they  must  join  some  household  in  the 
city.  The  householder  kept  the  lamb  from  the 
loth  day  of  the  month ;  he  presented  it  in  the 
temple,  '  between  the  evenings,'  i.  e.,  between 
three  and  six  o'clock  in  the  afternoon  of  the  four- 
teenth, himself  slew  it.  The  priests,  standing  in 
a  row  extending  to  the  altar,  received  the  blood 
in  silver  basins,  which  they  passed  from  hand  to 
hand,  until  at  the  foot  of  the  altar  the  blood  was 
poured  out,  whence  it  flowed  by  an  underground 
conduit  into  the  brook  Kedron.  This  took  the 
place  of  the  sprinkling  of  the  blood  on  the  door- 
posts. The  householder  then  removed  the  skin 
and  fat  from  the  lamb  ;  the  latter  was  burned  on 
the  altar  by  the  priest,  the  former  was  carried 
home  bound  about  the  lamb.  As  the  number  of 
lambs  was  very  great  the  persons  bringing  them 
were  admitted  in  detachments.  The  disciples 
asked  where  they  should  find  a  householder  who 
was  ready  to  do  this,  and  whom  they,  as  his 
guests,  would  assist.  The  accounts  of  Mark  and 
Luke  intimate  that  most  of  the  preparations  were 
already  made. 

Ver.  18.  Go  into  the  city.  Addressed  to  '  two 
of  his  disciples  '  (Mark),  '  Peter  and  John'  (Luke). 
—  To  such  a  man.  The  name  is  not  given.  Mark 
and  Luke  give  the  sign  by  which  they  should  find 
the  right  person  :  a  man  should  meet  them,  bear- 
ing a  pitcher  of  water,  and  following  him,  they 


should  address  the  master  of  the  house  he  en- 
tered. Possibly  the  householder  was  a  believer ; 
of  a  previous  understanding  there  is  no  hint. 
Such  hospitality  was  usual  on'  such  occasions. 
This  mode  of  directing  the  disciples  would  pre- 
vent Judas  from  knowing  the  place  in  time  to  be- 
tray our  Lord  at  the  Passover  meal.  —  The  Mas- 
ter saith.  The  man  must  have  recognized  to 
some  extent  our  Lord's  authority.  —  My  time  is 
at  hand.  The  time  of  suffering  ;  not  the  time  of 
my  Passover,  over  against  the  ordinary  time  of 
observing  it.  How  far  either  the  disciples  or  the 
householder  understood  this  is  uncertain. 

Ver.  19.  Comp.  the  fuller  accounts  of  Mark 
(xiv.  14-16)  and  Luke  (x.xii.  11-13). 

Ver.  20.  Even.  Luke  :  '  the  hour.'  Both  point 
to  the  regular  time.  —  He  was  sitting  at  meat,  or, 
'  reclining  at  table.'  The  original  requirement 
was,  to  eat  the  Passover  standing  (Exod.  xii.  11). 
The  Jews  altered  this  when  they  came  to  the  land 
of  promise  and  rest. 

Ver.  21.  And  as  they  were  eating.  The  four 
Evangelists  are  entirely  independent  in  their  ac- 
counts of  the  Last  Supper.  Luke  (xvii.  15-18' 
records  the  expression  of  our  Lord's  desire  to 
eat  the  Passover  with  them;  and.  this  seems  to 
have  been  the  first  incident,  attending  the  first 
cup  (the  announcement  of  the  feast).  The  wash- 
ing of  the  disciples'  feet  is  mentioned  by  John 
only  (xiii.  4-12),  and  this  preceded  the  announce- 
ment of  the  betrayer  (John  xiii.  21-30)  which  our 
verse  narrates.  The  strife  as  to  who  should  be 
greatest,  mentioned  by  Luke  only  (xxii.  21-30), 
seems  to  have  been  the  immediate  occasion  of  the 
washing  of  the  disciples'  feet ;  hence  the  probable 
order  was  :  (i)  the  expression  of  desire  ;  (2)  this 
strife;  (3)  the  washing  of  the  disciples' feet ;  (4) 
the  announcement  that  one  should  betray  Him, 
mentioned  by  all  four  Evangelists.  —  One  of  you 
shall  betray  me.  This  indefinite  announcement 
would  give  Judas  an  opportunity  of  repentance. 
But  it  produced  no  effect,  except  to  startle  and 
sadden  them  all. 

Ver.  22.  Is  it  I,  Lord?  Comp.  the  fuller  de- 
tails in  John  xiii.  18-30.  The  Greek  form  of  this 
question  implies  a  denial  ;  hence  the  hypocrisy 
of  Judas  in  asking  the  question  by  himself,  after 
the  others.  Yet  every  Christian  may  ask  such  a 
question  at  the  Lord's  table. 

Ver.  23.  He  that  hath  dipped  the  hand  with 
me  in  the  dish.  One  near  Him.  There  were 
probably  a  number  of  dishes,  or  bowls,  distrib- 
uted along  the  table,  containing  the  broth  called 
charoseth,  prepared  of  dates,  figs,  etc.,  which  was 
used  at  the  Supper,  representing,  it  is  said,  the 
Egyptian  bricks  or  clay.  Even  this  statement 
may  not  have  definitely  pointed  out  Judas  to  the 
others.  There  is  a  pathetic  tenderness  in  the  lan- 
guage (comp.  Ps.  xli.  9,  quoted  in  John  xiii.  18). 

Ver.  24.  The  Son  of  man  goeth,  even  as  it  is 
written  of  him.  Luke  :  '  As  it  hath  been  deter- 
mined.' The  prophecy  implied  the  purpose.  — 
But.  God's  purposes  include  our  freedom  (comp. 
Acts  ii.  23)  —  Woe  unto  that  man.  Stier  :  '  The 
most  affecting  and  melting  lanientatioii  of  love, 
which  feels  the  woe  as  much  as  holiness  requires 
or  will  admit.'  Our  Lord  seems  to  forget  His 
own  woes  in  pity  for  this  man.  —  Good  were  it  for 
that  man,  etc.  A  proverbial  expression  for  the 
most  terrible  destiny,  forbidding  the  thought  of 
any  deliverance  however  remote. 

Ver.  25.  And  Judas.  John,  who  was  next  to 
our  Lord  (John  .xiii.   23),  gives  a  more  detailed 


214 


THE   GOSPEL   ACCORDING   TO   MATTHEW.     [Chap.  XXVI.  17-30. 


account  of  what  he  saw  and  heard  ;  which  prob- 
ably took  place  before  the  question  of  Judas, 
after  the  giving  of  the  sop.  The  hypocrisy  of  that 
question  at  such  a  time  is  an  indication  that, 
'after  the  sop  Satan  entered  into  him'  (John  xiii. 
27 ).  —  Thou  hast  said  it.  An  afiirmative  answer 
(see  ver.  64;  comp.  Mark  xiv.  62),  uttered  in 
close  connection  with  the  words  :  '  What  thou 
doest,  do  quickly  '  (John  xiii.  27).  The  misunder- 
standing of  these  words  and  the  immediate  with- 
drawal of  Judas,  prevented  the  disciples  from  see- 
ing, even  now,  the  purpose  of  Judas. 

Judas  not  present.  Matthew  and  Mark  place 
the  institution  after  the  announcement  respecting 
the  betrayal.  Luke  hints  at  the  latter  after  the 
account  of  the  former,  but  his  order  is  obviously 
less  exact.  John  shows  that  Judas  went  out 
after  the  announcement,  but  does  not  mention 
the  institution  at  all.  It  is  therefore  most  proba- 
ble that  Judas  went  out  (John  xiii.  30)  before  the 
institution.  As  however  '  dipping  into  the  dish  ' 
(ver.  23),  indicates  that  the  supper  was  in  prog- 
ress, which  usually  began  with  the  breaking  of 
the  unleavened  bread,  it  is  possible  that  Judas 
was  present  at  the  distribution  of  the  bread,  but 
not  at  the  giving  of  the  cup.  (In  that  case,  the 
laity  in  the  Romish  Church  have  only  Judas'  por- 
tion.) The  breaking  of  bread  may  have  been 
deferred  in  this  case,  or,  as  is  more  likely  still, 
was  an  act  altogether  distinct  from  the  usual  dis- 
tribution of  the  Passover  cakes.  The  account  of 
Luke  favors  the  latter  view.  Practical  exhorta- 
tions based  on  the  presence  of  Judas  at  the 
Lord's  Supper  are  of  very  doubtful  propriety. 

The  Institution  of  the  Lord's  Supper. 
This  feast  of  love,  designed  to  bind  the  hearts  of 
Christians  to  their  Lord  and  to  each  other,  has, 
like  the  person  of  our  Lord  Himself,  been  made 
the  occasion  of  controversies,  alike  unrefreshing 
and  fruitless.  The  blessing  of  the  holy  com- 
munion does  not  depend  upon  the  critical  inter- 
pretation of  the  Gospel  accounts, — important  as 
this  maybe  in  its  place,  —  but  upon  childlike  faith, 
which  receives  it.  The  passages  to  be  compared 
constantly  are  :  Mark  xiv.  22-25  ;  Luke  xxii.  19, 
20 ;  I  Cor.  xi.  23-29.  Our  Lord  on  this  occasion 
founded  a  permanent  ordinance  in  the  Christian 
Church  ;  a  sacrament,  pointing  to  His  death  in 
the  past,  to  His  life  in  the  present,  to  His  com- 
ing in  the  future  ;  of  which  it  is  a  Christian  duty 
to  partake,  and  a  sin  to  partake  unworthily ;  it 
being  a  communion  of  believers  as  members  of 
the  same  body  of  Christ  (i  Cor.  x.  16,  17).  The 
main  point  respects  the  meaning  of  the  words  :* 
'  This  is  my  body  '  (ver.  26).  '  This  '  in  the  orig- 
inal is  neuter,  '  bread  '  is  masculine.  '  This  '  does 
not  mean  '  this  bread,'  but '  bread  in  this  service.' 
'  Is,'  may  not  have  been  expressed  in  the  Ara- 
maic language  used  by  our  Lord.  The  relation 
between  the  words  '  this  '  and  '  my  body,'  cannot 
be  determined  by  this  verb  alone.  The  four 
leading  views  may,  however,  be  classed  under 
two  senses  given  to  '  is  : ' 

(i)  Literal. 

\a)  Romanist  view. 

(/')  Lutheran. 

(2)  Figtirative. 

[a)  Zwinglian. 

[b]  Calvinistic. 

(i)  Literal  interpretation. 

[a]  Romanist  view  (called  transubstaniiatiott): 
This  is  (really  and  essentially)  my  body.     This 


(and  nothing  else)  involves  the  changing  of  the 
substance  of  bread  into  the  real  flesh  of  our 
Lord,  the  form  only  remaining.  This  view  does 
not  give  a  literal  sense,  but  implies  :  This  be- 
comes (not  is)  my  body.  As  applied  to  the  cup,  it 
is  not  at  all  literal.  According  to  Luke  and  Paul, 
in  giving  the  cup,  our  Lord  said  not,  this  wine, 
but  '  this  cup  is  the  new  testament  in  my  blood.' 
This  view  interprets  these  words  :  This  wine 
(our  Lord  said;  'this  cup ')  becomes  my  blood 
(our  Lord  said  '  the  new  testament  in  my  blood  '). 
No  literal  sense  of  the  whole  is  possible.  This 
view  has  led  to  great  abuses  :  It  makes  of  this 
Sacrament  a  sacrifice ;  it  makes  it  efficacious, 
whatever  be  the  character  or  state  of  the  par- 
taker ;  Its  tendencies  have  been  to  e.xalt  the 
clergj  at  the  expense  of  the  people,  to  exalt  the 
Sacrament  at  the  expense  of  the  word  of  God, 
to  exalt  forms  at  the  expense  of  morality. 

{b)  The  Lutheran  view  (commonly  called  con- 
substantiation).  This  declares  that  the  body  of 
Christ  is  present  in,  with,  and  under  the  bread. 
It  seeks  to  avoid  the  errors  of  the  Roman  doc- 
trine, and  yet  preserve  a  literal  sense,  by  inter- 
preting our  Lord's  words  :  'This  is  {in  a  certain 
sense  and  partial ly,\i\x\.  not  exclusively)  my  body.' 
Of  course  this  is  not  literal,  and  involves  the 
figure  of  synecdoche,  the  additional  philosoph- 
ical difficulty  of  two  substances  occupying  the 
same  space  at  the  same  time,  and  the  ubiquity 
of  Christ's  body. 

(2)  The  yf^«r«/'/w  or  symbolical  sense.  'This 
signifies  my  body.'  This  view  implies  that  the 
bread  and  wine  remain  bread  and  wine  in  sub- 
stance as  well  as  form.  Comp.  i  Cor.  vi.  26-28, 
where  the  bread  which  is  eaten  is  spoken  of  as 
'  bread  '  three  times. 

{a)  The  Zwinglian  view  :  The  Lord's  Supper 
is  a  fnemorial  sei~vice,  and  nothing  more.  The  ob- 
jection to  this  view  is  that  it  does  not  exhaust  the 
phrase  as  a  figure.  When  Christ  says,  '  I  am 
the  vine,'  '  I  am  the  door,'  etc.,  the  lower  object, 
used  as  a  figure,  has  attached  to  it  a  higher  spir- 
itual sense.  In  the  Lord's  Supper  the  lower  ob- 
ject is  made  a  continued  sign,  emblem,  symbol 
of  the  greatest  spiritual  truth.  The  consequences 
of  this  bald  view  are  shown  in  the  lower  estimate 
of  the  Sacrament,  even  as  a  memorial  service, 
which  it  has  almost  invariably  produced. 

(1^)  The  Calvinistic  view.  This  maintains  the 
spiritual  or  dynamic  presence  of  Christ  in  the 
Lord's  Supper  over  against  the  literal  interpreta- 
tions, and  His  real  presence  over  against  the 
Zwinglian  view. 

Both  the  figurative  views  agree,  that  here  where 
bread  is  the  sign,  it  is  signified  :  that  Christ's 
body  was  broken  for  us  ( i  Cor.  xi.  24)  ;  that  it 
was  given  for  us  (Luke  xxii.  19)  ;  further  that  as 
bread  is  the  usual  means  of  nourishing  natural 
life,  so  Christ  nourishes  our  spiritual  life  (John 
vi.) ;  the  Calvinistic  view  emphasizes  the  fact 
that  we,  as  partakers  of  the  same  bread,  signify 
our  membership  in  the  same  mystical  body  of 
Christ  (i  Cor.  x.  17).  In  the  Passover  the  sin- 
offering  was  consumed,  not  on  the  altar,  but  as 
food  by  the  household  of  the  offerer.  So  in  the 
Lord's  Supper  the  bread  was  not  only  an  em- 
blem of  this  flesh  as  '  wounded  for  the  sins  of 
men,'  but  also  'as  administered  for  their  spiritual 
nourishment  and  growth  in  grace'  (J.  Add.  Alex- 
ander). The  Lord's  Supper  is  therefore  a  feast 
of  the  living  union  of  believers  with  Christ,  and 
a  communion  of  believers  with  each  other.     It 


Chap.  XXVI.  17-46.]       THE    GOSPEL   ACCORDING   TO    MATTHEW. 

signifies,  and  also  seals,  such  union  and  commu- 
nion, becoming  to  tlie  believing  heart  a  means  of 
grace,  and  to  the  unworthy  partaker  a  means  of 
condemnation  (i  Cor.  .xi.  27-30).  By  this  is  not 
meant  that  it  conveys,  in  and  of  itself,  grace  and 
condemnation,  any  more  than  in  the  case  of 
preaching,  prayer,  the  reading  of  the  Scriptures, 
singing  Psalms.  The  language  and  feelings  of 
Christians,  when  engaged  in  the  solemn  service, 
assume  as  much  as  this. 

Practically  all  may  agree,  save  those  who  hold 
that  the  Lord's  Supper  is  a  sacj-ifice.  This  opin- 
ion is  contrary  to  the  cardinal  truth  of  the  gospel, 
as  is  manifest  not  only  from  a  comparison  with 
those  passages  of  the  New  Testament  which 
speak  of  the  sacrifice  of  Christ  as  offered  '  once 
for  all,'  but  from  the  injurious  effects  of  the  doc- 
trine, as  displayed  in  the  corruptions  of  the  Rom- 
ish Church. 

Ver.  26.  As  they  were  eating.  During  the 
paschal  feast,  hence  this  was  probably  not  the 
usual  breaking  of  the  Passover  cakes. — Took 
bread.  The  unleavened  cakes,  used  on  these 
occasions,  easily  broken.  — And  blessed.  As  was 
the  custom.  Luke  and  Paul  say  :  '  gave  thanks,' 
which  is  the  same  thing.  The  word  '  Eucharist ' 
('thanksgiving')  is  a  common  name  of  the  Lord's 
Supper,  as  a  feast  of  thanksgiving.  Our  Lord 
probably  did  not  Himself  partake. — Take,  eat ; 
this  is  my  body.     (See  note  above.) 

Ver.  27.  And  he  took  a  cup.  Luke  and  Paul, 
'  after  supper.'  Although  the  institution  may 
have  been  independent  of  the  regular  mode  of 
celebrating  the  Passover,  the  giving  of  thanks 
mentioned  here,  taken  in  connection  with  i  Cor. 
X.  16  ('the  cup  of  blessing'),  indicates  that  this 
was  a  cup  of  thanksgiving,  hence  probably  the 
third  cup  of  the  Passover  feast.  —  Drink  ye  all 
of  it.  '  All '  is  significant  in  view  of  the  Roman- 
ist usage,  which  denies  the  cup  to  the  laity. 

Ver.  28.  For  this  is  my  blood  of  the  covenant. 
The  wine,  poured-out,  is  a  symbol  of  the  blood 
of  Christ  shed  for  us.  Both  here  and  in  Mark 
the  word  '  new  '  is  omitted  by  the  best  authori- 
ties, though  it  occurs  in  the  accounts  of  Luke 
and  Paul.  It  was  still  the  same  covenant,  though 
'new.'  Hence  as  the  old  covenant  forbade  the 
drinking  of  blood,  it  could  not  be  commanded 
here  in  a  literal  sense.  As  Moses  (Exod.  xxiv.  8) 
sprinkled  blood  upon  the  people  and  said,  '  Be- 
hold the  blood  of  the  covenant,'  our  Lord  points 
directly  to    the   shedding  of    His   blood    on   the 


215 

cross  as  'the  blood  of  the  covenant.'  He  thus 
comforted  His  disciples  by  explaining  His  death 
to  them,  and  we  can  find  no  blessing  in  it  a])art 
from  this  explanation.  — Which  is  shed  (or  'being 
shed')  for  many  unto  remission  of  sins.  Our 
Lord  here  declares,  with  reference  to  His  ov/n 
death,  that  it  was  an  actual  dying  for  others,  to 
the  end  that  their  sins  might  be  pardoned.  That 
death  for  many  is  the  ground  of  the  forgiveness 
of  each  ;  the  partaking  of  the  cup  signifies  our 
belief  that  He  thus  died  for  us ;  the  seal  of  the 
covenant  assuring  our  believing  souls  of  forgive- 
ness. Both  'bread'  and  'wine  '  set  forth  Christ 
in  us,  as  well  as  Christ  for  us.  The  blood  is  a 
symbol  of  life  ;  the  wine,  the  emblem  of  Christ's 
blood,  is  drunk,  to  signify  also  our  new  life 
through  the  blood  of  Christ,  just  as  the  eating  of 
the  bread  sets  forth  nourishment  derived  from 
Christ,  whose  body  has  been  broken  for  us. 
The  central  fact  is  the  atoning  death  of  Christ, 
which  we  commemorate ;  the  present  blessing  is 
the  assurance  conveyed  by  visible  signs,  that  we 
receive,  truly  though  spiritually,  Christ,  with  all 
His  benefits,  and  are  nourished  by  His  life  into 
life  eternal.  The  word  'many'  seems  to  hint  at 
the  communion  of  believers  with  one  another. 

Ver.  29.  I  shall  not  drink  henceforth.  He  is 
done  with  earthly  rites,  and  at  this  sad  moment 
points  them  to  a  future  reunion  at  the  Marriage 
Supper  of  the  Lamb.  The  ordinance  now  re- 
ceives its  prophetic  meaning  (comp.  i  Cor.  xi.  26 
'till  He  come'),  directing  believers  to  the  perfect 
vision  and  fruition  of  that  time,  through  the  fore- 
taste which  this  sacrament  is  designed  to  give. 
It  is  a  tame  interpretation  which  finds  here  only 
a  declaration  that  the  Jewish  Passover  is  super- 
seded by  the  Lord's  Supjjer.  —  Drink  it  with  you 
new,  on  some  peculiar  and  exalted  festal  occa- 
sion.—  My  Father's  kingdom.  Not  to  be  weak- 
ened into  '  in  the  Christian  dispensation.'  It 
points  to  the  victory  of  the  Church,  not  to  its 
conflicts  ;  and  the  continued  celebration  of  the 
Lord's  Supper  is  an  expression  of  assured  vic- 
tory on  the  part  of  His  militant  Church. 

Ver.  30.  And  when  they  had  sung  a  hymn 
(Ps.  cxv -cxviii. ),  they  went  out  unto  the  mount 
of  Olives,  to  Gethsemane  (ver.  36).  Between  the 
hymn  and  the  going  out  we  must  insert  the  dis- 
course and  prayer  of  John  xiv.-xvii.  The  place 
of  eating  the  Passover  was  probably  kept  con- 
cealed, to  give  time  for  that  closing  interview, 
appropriate'ly  called,  'the  Holy  of  Holies.' 


Chapter  XXVI.  31-46. 

Promises  to   the  Disciples  with   the  too  Confident  Response  of  Pete 

Lord  in  Gethsemane. 

31  "'T^HEN    saith  Jesus   unto  them,  All  ye*  shall  be  offended'^ 

-L    because  of  ^  me  this  night  :  for  it  is  written,  I  will  <=  smite  ^ 
the   Shepherd,   and   the  sheep  of  the  flock   shall  be   scattered  ' 

32  abroad.     But  after  I  am  risen  again,^  <^  I  will  go  before  you  into  ^ 

33  Galilee.     ^Peter^  answered  and  said  unto  him,  Though  all  men^ 

*  shall  be  offended  because  of  ^  thee,  yet  will  I  ^  never  be  of-  ' 
1  in  2  raised  up  »  But  Peter  *  If  all  ^  I  will  {omit  yet) 


r.      Ont 


Mark  xiv. 
27-31 
See  chap. 
xi.  6. 

Zech.  xiii. 
7 ;  comp. 
John  xvi.32 
Chap,  xxviii 
7,  10,  16; 
Markxvi.  7. 
Comp.  Luke 
xxii.  31,  33. 


2l6  THE    GOSPEL   ACCORDING    TO    MATTHEW.     [Chap.  XXVI.  31-46. 

34  fended.  ^  Jesus  .said  unto  him,  Verily  I  say  unto  thee,  That  ^/^kej 
this  night,  "  before  the  cock  crow,  thou  shalt  deny  me  thrice.' ^^  "j^-.^^^^ . 

35  "Peter  said  »  unto  him.  Though   I   should "  die  with   thee,  yet    So.'""'' 
will  1 5  not  deny  thee.     Likewise  also  said  1°  all  the  disciples.  33?^john' 

36  'Then  cometh  Jesus  with  them  *unto  a  place  called  Gethsem-  i  mark^xiv 
ane,  and  saith  unto  the"  disciples,  Sit  ye  here,  while  I  go  and  ^  LuUexxii. 

■\1  nrav  vonder.^'-^     And   he   took  with   him  '  Peter  and™  the   two    xviii.  i. 

•J/     I        J     J  rii  iq^  Chap.  xviL 

sons  of  Zebedee,  and  began  to  be  sorrowful  and  "very  heavy. ^^     i-       . 

'  o  ■•  '  w«  Chap.  IV  2 1. 

38  Then  saith  he  unto  them,  My  soul  is  exceeding  sorrowful,  even  «  PHLii.26^; 

39  unto  death  :  tarry  ye  here,  and  "  watch  with  me.  ^'And  he  ^  |^-/7.^^^ 
went  a  little  further,!^  and  fell  on  his  face,  and  '^  prayed,  saying,  ^  ^X"*^;^;, 
^  O  my  Father,  if  it  be  ^^  possible,  let  '  this  cup  pass  ^^  from  me  :  ^  ^;42.^  ^ 

40  '  nevertheless,  not  as  I  will,  but  as  thou  %vilt.     And  he  cometh  ;  ^"e  chap.'^ 
unto   the  disciples,   and  findeth  them  asleep,'"  and   saith   unto  ;<  y'^V.^ia ; 

41  Peter,  What,  could  ye  not  "  watch  with  me  one  hour  }     "  Watch    vSTphn 
and  "pray,  that  "ye   enter   not  into   temptation:  the   spirit  in- «  Luke  xxii. 

42  deed  is  willing,  but  the  flesh  is  weak.     He  went  away  again  the  z/cSmp.chap 
second  time,'^  and  prayed,  saying,   O  my   Father,  if  this  cup 

mav  not  pass  away  from   me,^^  except  I  drink  it,  "'thy  will  be  ^^  seever.39 

,  1-  91    r  comp.  chap 

43  done.     And  he  came  ^  and  found   them  asleep  ^'  again  :  -^  for    vi.  10. 

44  -^  their  eyes  were   heavy.     And  he  left  them,  and  went  away  ^  Luke  ix.  32- 
again,  and   prayed  the  ^^  third   time,  saying  '^^  the  same  words. 

45  Then  cometh  he  to  his^*  disciples,  and  saith  unto  them,  Sleep 

on  now,  and  take  i/^?/r  rest :  behold,  ^  the  hour  is  at  hand,  and  .?' Jt?!i"':"-27; 

-^  XUl.   I. 

46  the  Son  of  man  is  betrayed  into  the  hands  of  sinners.     Rise,^^ 
let  us  be  going  :  behold,  he  is  at  hand  that  doth  betray  ^^  me. 

6  inse7'l  in  ''  thrice  deny  me  ^  saith 

9  Even  if  I  must  ^°  In  like  manner  said  also 

11  his  ^^  yonder  and  pray  ^^  sore  troubled 

^^  forward  a  little  ^^  is  ^^  pass  away  ^'^  sleeping 

^8  Again  a  second  time  he  went  away 

1^  The  best  atithorities  read  this  cannot  pass  away  {ojiiitting  from  me) 

-°  came  again  ^^  omit  again  ^'-^  a  ^^  saying  again 

24  the  25  Arise  26  betrayeth 

The  Prediction  of  Peter's  Denial.    The  prophecy,  not  mentioned  by  Luke  and  John,  and 

conversation    recorded    in  vers.   31-35   seems  to  with  difficuUy  fitted   into  their  narratives.     They 

have   taken  place  on  the  way  across  the  brook  indicate  that  the  prediction  about   Peter  was  oc- 

Kedron  to  Gethsemane.     Luke  inserts  a  similar  casioned  by  something  else,  and  record  a  less  pre- 

prediction,  in  connection  with  the  incident  about  sumptuous  answer  from  him.     It  is  probable  that 

the  two  swords,  which  must  have  taken  place  be-  our  Lord  gave  tzuo  intimations  on  this  point,  the 

fore  the  departure.     John  too  places  the  predic-  first  mentioned  by  Luke  and  John  (as  above),  the 

tion  before   the  farewell  discourse  (chaps,   .xiv.-  second   by  Matthew  and   Mark,    uttered   on    the 

xvii.),  the  7i:'//(7/d?  of  which  must  have  been  deliv-  way  out  to   Gethsemane.     We  then   have,  what 

ered  in  the  room.    If  there  was  but  one  intimation  would    scarcely   be   lacking,    a    conversation    on 

of  Peter's  denial,  it  was  at  the  point  where  it  is  the  way.      The  phrase  '  this    night '  favors   this 

placed  by  Luke.     The   order  is  :  After  the  sing-  view. 

ing  of  the  hymn,  the  prediction  about  Peter,  then  Ver.  31.     All  ye.     Not  without  a   contrast    to 

the   incident   about   the  swords    (in   Luke),   ne.xt  Judas  who  had  gone.  —  Shall  be  offended  ;' made 

John  xiv.,  then  a  rising  to  go  (John  xiv.  31),  then  to  stumble,'  'fall   away.'  — In  me,  i.  e..  His  be- 

the  remainder  of  the  discourse    and  the   prayer  trayal  and  sufferings,  this  night,  would  be  made 

(John    xv.-xvii.),    then    the    actual    going    out.  by  them  an  occasion  of  stumbling,  a  snare  ;  they 

Matthew  and  Mark,  however,  connect  the  predic-  would  forsake  and  deny  Him.  —  For  it  is  writter 

tion   of   Peter's   denial   with   another   important  (Zech.  xiii,  7).     Our  Lord,  knowing  what  would 


Chap.  XXVI.  31-46.]     THE    GOSPEL   ACCORDING   TO    MATTHEW. 


217 


come,  knew  also  that  it  was  designed  to  fulfil 
this  prophecy.  —  I  will  smite  the  Shepherd,  etc. 
In  the  prophecy:  'Smite,'  a  command.  This 
change  suggests  that  the  coming  sufferings  were 
not  only  at  the  hands  of  men,  but  in  some  proper 
sense  inflicted  by  God  Himself  ;  God  smote  Him 
instead  of  His  people  (comp.  Is.  liii.  4-10). 
'  The  Shepherd '  is  Christ,  and  in  the  original 
prophecy  meant  the  Messiah  (comp.  Zech.  xi.  7- 
14;  xii.  10).  —  And  the  sheep  of  the  flock;  the 
Apostles,  but  with  a  wider  reference  also  to  the 
Jewish  people.  —  Scattered  abroad.  This  occurred 
both  in  the  case  of  the  disciples,  and  of  the 
Tews,  after  they  had  rejected  the  smitten  Shep- 
herd. 

Ver.  32.  But  after  I  am  raised  up.  The  res- 
urrection is  again  announced.  —  I  will  go  before 
you.  The  figure  of  a  shepherd  is  continued. 
Comp.  the  remaining  words  of  Zech.  xiii.  7  : 
'  And  I  will  turn  my  hand  upon  the  little  ones.' 
—  Into  Galilee.  In  Galilee  He  collected  His  dis- 
ciples :  chap,  xxviii.  16  ;  John  xxi.,  i  Cor.  xv.  6. 
This  gathering  was  the  pastoral  work  after  the 
resurrection,  hence  the  other  interviews  in  Jeru- 
salem are  not  referred  to. 

Ver.  33.  But  Peter  answered.  Instead  of  lay- 
ing hold  of  the  comforting  part  of  the  promise, 
Peter  reverts  to  the  first  part.  —  If  all  ...  I  will 
never  be  offended.  The  utterance  of  affection, 
yet  of  self-confidence  and  arrogance,  since  '  all ' 
refers  to  the  other  disciples.  Hence  he  was  al- 
lowed to  fall  lower  than  the  rest.  This  i-eply 
differs  from  that  given  by  Luke  and  John.  Its 
tone  points  to  a  previous  declaration  respecting 
his  want  of  fidelity. 

Ver.  34.  Before  the  cock  crow.  Mark  :  '  Be- 
fore a  cock  crow  twice.'  The  first  cock  crow  is 
about  midnight,  and  heard  by  few  ;  the  second, 
about  three  in  the  morning,  is  usually  called 
'cock-crowing'  (comp.  Mark  xiii.  35).  The  lat- 
ter is  referred  to  here  :  Our  Lord  meant  the  act- 
ual cock-crowing  to  be  a  warning  for  Peter  (ver. 
75).  It  is  said  that  the  inhabitants  of  Jerusalem 
kept  no  fowls  because  they  scratched  up  unclean 
worms.  But  this  is  not  certain,  and  such  a  pro- 
hibition would  not  affect  the  Roman  residents.  — 
Thrice  deny  me.  Deny  knowing  me  (Luke  xxii. 
34),  a  denial  of  any  relation  to  Christ,  virtually  a 
denial  of  faith  in  Him,  as  the  Son  of  God  ;  in 
contrast  with  the  previous  confession  (chap.  xvi. 
16). 

Ver.  35.  Even  if  I  must  die  with  thee.  In 
Luke  and  John,  something  like  this  precedes  the 
prediction  of  the  denial  :  in  Matthew  and  Mark 
it  occurs  at  this  point.  This  favors  the  view  that 
two  different  occasions  are  referred  to.  —  In  like 
manner  said  also  all  the  disciples.  The  ardent 
spokesman  influenced  the  rest.  Their  assevera- 
tions were  probably  not  so  strong,  but  were  as 
inconsiderate.  So 'all'  forsook  Him  (ver.  56), 
but  Peter  alone  denied  Him. 

Ver.  36.  TJnto  a  place  called  Gethsemane. 
Luke  (xxii.  39)  says  in  general  '  to  the  mount  of 
Olives,'  though  hinting  at  a  customary  place  ; 
John  (xvii.  i,  2)  tells  us  that  was  a  'garden'  be- 
yond the  brook  Kedron,  known  to  Judas,  'for 
Jesus  ofttimes  resorted  thither  with  His  disci- 
ples.' '  Place  '  means  '  a  piece  of  land,'  '  field  ' 
(see  John  iv.  5  ;  Acts  i.  18,  etc.);  'Gethsemane  ' 
means  '  oil-press.'  It  was  probably  an  enclosed 
olive-yard,  containing  a  press  and  garden  tower, 
perhaps  a  dwelling-house.  It  was  at  the  western 
foot  of  the  Mount  of  Olives  beyond  the  Kedron 


('black  brook'),  so  called  from  its  dark  waters, 
which  were  still  more  darkened  by  the  blood 
from  the  foot  of  the  altar  in  the  temple  (see  note 
on  ver.  17).  The  spot  now  pointed  out  as  Geth- 
semane lies  on  the  right  of  the  path  to  the  Mount 
of  Olives.  The  wall  has  been  restored.  Eight 
olive  trees  remain,  all  of  them  very  old  (each  one 
has  paid  a  special  tax  since  A.  D.  636),  but 
scarcely  of  the  time  of  our  Lord,  since  Titus, 
during  the  siege  of  Jerusalem,  had  all  the  trees 
of  the  district  cut  down.  Dr.  Thomson  ( The 
Land  and  the  Book)  thinks  the  garden  was  in  a 
more  secluded  place  further  on,  to  the  left  of  the 
path.  —  The  name  has  been  connected  with  the 
bruising  of  our  Lord  for  our  sins.  —  His  disci- 
ples. The  remaining  eight. — Sit  ye  here,  /.  ^., 
'  stay  here.'  These  eight  would  form,  as  it  were, 
a  watch  against  premature  surprise.  —  While  I  go 
yonder.  Probably  out  of  the  moonlight  (the 
Passover  was  at  full  moon)  ;  not  into  a  house.  — 
And  pray.  Our  Lord  speaks  of  the  coming 
struggle  as  prayer.  So  Abraham  (Gen.  xxii.  5), 
when  he,  almost  on  the  same  spot,  was  going  to 
the  greatest  trial  of  his  faith. 

Ver.  37.  Peter  and  the  two  sons  of  Zebedee. 
These  three  witi>esses  of  His  Divine  glory  on  the 
Mount,  were  chosen  to  witness  His  human  an- 
guish in  the  valley.  Yet  they  did  not  witness  it 
(ver.  40).  Their  nearness  seems  to  have  been  in 
some  way  a  comfort  to  Him,  though  they  could 
not  help  Him. — And  began  to  be  sorrowful  and 
sore  troubled.  Two  ideas  :  first,  that  He  was 
troubled  with  woe  that  falls  upon  Him  ;  second, 
that  He  felt  forsaken,  had  a  weight  of  trouble 
that  drove  Him  into  solitude. 

Ver.  38.  My  soul  is  exceeding  sorrowful. 
Comp.  John  xii.  27.  A  sufferer  all  His  life.  His 
sufferings  now  increased,  even  unto  death.  His 
human  body  would  have  given  way  under  the 
sorrow  of  His  human  soul,  had  not  strength 
been  imparted  by  the  ministrations  of  an  angel 
(Luke  .xxii.  43).  Soul  and  body  interacted  in 
Him  as  in  us.  Luke  (xxii.  44)  narrates  more 
particularly  the  physical  effects  of  this  agony. 
—  Tarry  ye  here  and  watch  with  me.  He  would 
have  friends  near  Him,  but  does  not  say  :  Pray 
with  me  ;  in  this  conflict  He  must  be  alone.  His 
command  was  not  merelv  to  keep  awake  out  of 
sympathy  with  Him,  but  to  be  on  their  guard 
against  coming  dangers.  Even  then  He  showed 
care  for  them. 

Ver.  39.  And  he  went  forward  a  little.  'About 
a  stone's  cast'  (Luke  xxii.  41),  since  that  seems 
to  refer  to  this  second  withdrawal.  Into  the 
Holy  of  Holies  He  goes  alone.  Luke,  a  physi- 
cian, gives  more  vivid  statements.  — Fell  on  his 
face.  Luke  :  '  kneeled  down.'  Kneeling  and  pros- 
tration were  scarcely  distinguished  in  the  east.  — 
If  it  is  possible.  Mark  (xiv.  36)  :  'Abba,  Father, 
all  things  are  possible  unto  thee  ; '  Luke  (.xxii. 
42)  :  'if  thou  be  willing.'  The  bitterness  of  this 
cup  was  so  great,  that  He  desired  its  removal, 
but  even  this  desire  was  subordinated  to  the  holy 
will  of  His  Father.  —  This  cup,  (Comp.  chap. 
x.x.  22.)  All  His  sufferings,  including  the  spe- 
cific sorrow  of  that  hour.  Hope  of  relief  re- 
mains in  our  anguish ;  but  He  foreknew  all. 
All  the  predictions  our  Lord  had  previously 
made  and  the  events  of  the  same  evening,  show 
that  it  was  not  merely  a  fear  of  death.  —  Pass 
away  from  me.  God  answered  the  prayer  by 
giving  Him  strength  to  drink  it.  The  removal 
of  the   suffering  was  not  '  possible.'     The   sor- 


2l8 


THE    GOSPEL   ACCORDING    TO    MATTHEW.     [Chap.  XXVI.  31-46. 


rows  were  necessary,  not  for  Him,  but  for  us.  — 
Not  as  I  will,  but  as  thou  wilt.  In  this  real 
struggle,  His  wi/l  was  still  fixed  in  its  obedience 
to  that  of  His  Father.  As  the  God-man  He  fore- 
knew all  the  bitterness  of  the  cup,  and  His  hu- 
man will  desired  relief,  but  that  will  was  over- 
ruled by  the  Divine  purpose,  which  coincided 
with  His  Father's  will  and  led  to  submission. 

Ver.  40.  Sleeping.  Not  sound  asleep,  as  we 
infer  from  ver.  43,  but  in  a  dozing,  drowsy  state. 
Excessive  sorrow  has  this  result  (comp.  Luke 
xxii.  45).  Spiritual  influences,  too,  exhaust  the 
body.  Their  drowsiness  does  not  prove  insen- 
sibility ;  they  had,  however,  been  warned  to 
watch.  —  Unto  Peter,  who  had  promised  most. — 
What,  or  '  so  then.'  This  indicates  disappoint- 
ment, if  not  displeasure.  His  chosen  friends 
had  failed  to  comfort  Him  in  this  crisis. 

Ver.  41.  Watch  and  pray.  The  care  for  them, 
which  was  involved  in  the  rebuke  even,  now  be- 
comes most  prominent.  They  needed  then,  and, 
as  the  original  implies  \«hat  is  habitual,  always  to 
watch,  to  be  on  their  guard,  as  well  as  to  pray. 
And  that  for  themselves  :  that  ye  enter  not  into 
temptation.  This  includes  an  entertaining  of  the 
temptation.  Others  explain  it :  a  temptation 
greater  than  ye  can  bear.  Luke,  whose  account 
is  at  this  point  more  condensed,  inserts  this  ad- 
monition in  a  different  place  (xxii.  40,  46).  —  The 
spirit  indeed  is  willing,  but  the  flesh  is  weak. 
'  The  spirit,'  /.  e.,  the  human  spirit,  but  only  as 
quickened  by  the  Holy  Spirit.  Of  itself  it  could 
have  no  such  willingness.  In  the  Epistles  the 
word  '  flesh  '  generally  means  the  whole  depraved 
condition  of  man ;  but  here,  where  it  is  con- 
trasted with  the  human  spirit,  it  probably  refers  to 
the  material  part  of  man's  nature.  The  human 
spirit  (when  acted  upon  by  the  Holy  Spirit),  is 
willing  to  do  the  present  duty,  but  the  flesh,  the 
body,  which  is  weak  (and  weakened  through  sin), 
hinders  and  often  produces  failure.  That  was 
the  case  with  the  disciples.  Nor  is  an  applica- 
tion to  our  Lord  forbidden.  In  Him,  though 
weighed  down  by  sorrow,  so  that  the  flesh  almost 
gave  way  to  death  in  its  weakness  ('  even  unto 
death  '),  the  willingness  of  the  spirit  triumphed. 
Possibly  there  is  a  hint  of  the  conflict  in  believers 
between  the  '  spirit '  and  the  depraved  nature 
('flesh'),  even  though  in  this  case  its  actings 
were  through  the  weary  body. 

Ver.  42.  Again  a  second  time.  Mark  (xiv. 
39)  :  '  spake  the  same  words.'  The  prayer  is 
substantially  the  same,  but  the  form  indicates 
more  fully  the  resignation  and  self-sacrifice  :  the 
cup  had  not  passed  away,  He  must  drink  it,  and 
He  says  :  Thy  will  be  done. 

Ver.  43.  For  their  eyes  were  heavy.  Drow- 
siness, not  deep  sleep,  is  meant  ;  Mark  adds 
(xiv.  40):  'and  they  knew  not  what  they  should 
answer  Him.' 

Ver.  44.  The  third  time,  sa3dng  again  the 
same  words.  Now  full  strength  came  to  enable 
Him  to  meet  the  sufferings  before  Him. 

Ver.  45.  Sleep  on  now.  Not  '  do  ye  still 
sleep  ?'  but  a  permission,  /.  e.,  Sleep  on  now,  if 
you  can.  It  is  not  ironical  ;  the  circumstances 
forbid  that.  They  could  not  take  their  rest,  for 
the  betrayer  was  coming.  —  Behold,  the  hour  is 
at  hand.  The  hour  of  His  enemies,  the  hour  of 
darkness  (Luke  xxii.  53),  but  with  special  refer- 


ence to  the  approach  of  the  betrayer.  It  is  not 
certain  that  the  band  of  Judas  had  already  ap- 
peared. —  Is  betrayed  into  the  hands  of  sinners. 
Our  Lord  had  predicted  (chap.  xx.  i8,  19),  that 
He  would  be  delivered  to  the  chief  priests  and 
Gentiles  ;  '  sinners  '  here  includes  both.  There  is 
special  significance  in  the  choice  of  this  word  at 
such  a  time. 

Ver.  46.  Arise,  /.  e.,  rouse  yourselves,  not  sim- 
ply, stand  up.  —  Let  us  be  going.  Both  expres- 
sions imply  haste,  not  necessarily  terror.  The 
conflict  is  over,  the  spirit  of  submission  reigns ; 
yet  He  is  anxious  that  the  trial  of  the  moment 
of  His  betrayal  should  be  over.  His  advancing 
to  meet  His  betrayer  may  have  been  to  rejoin 
and  protect  the  eight  disciples  at  the  entrance  of 
the  garden.  —  Behold,  etc.  The  band  of  Judas 
now  appears. 

The  Conflict  in  Gethsemane. 

This  conflict  presents  our  Lord  in  the  reality 
of  His  manhood,  in  weakness  and  humiliation, 
but  it  is  impossible  to  account  for  it  unless  we 
admit  His  Divine  nature.  (Hence  there  is  no 
reason  for  supposing  that  John  omits  it  because 
it  presents  the  human  weakness  of  our  Lord  ; 
especially  as  John  himself  frequently  alludes  to 
such  weakness.)  Had  He  been  a  mere  man, 
His  knowledge  of  the  sufferings  before  Him 
could  not  have  been  sufiicient  to  cause  such  sor- 
row. The  human  fear  of  death  will  not  explain 
it.  The  conflict  of  desire  and  will  in  Him  shows 
a  higher  will  than  mere  men  have,  a  will  which 
was  so  controlled  in  its  ruling  purpose,  that  even 
the  first  prayer  (ver.  39)  breathed  entire  submis- 
sion. Our  Lord,  as  a  real  man,  was  capable  of 
such  a  conflict.  But  it  took  place  after  the  se- 
renity of  the  Last  Supper  and  before  the  sub- 
lime submission  in  the  palace  and  judgment  hall. 
The  conflict  therefore  seems  to  be  a  specific 
agony  of  itself  ;  tlje  sorrow  and  grief  was  not 
about  the  future  merely,  but  in  and  of  that  hour, 
though  not  to  be  accounted  for  by  the  merely 
human  influences  which  would  then  affect  Him. 
There  was  resting  upon  Him  a  sense  of  the 
world's  sin,  which  He  was  bearing,  a  suffering 
for  us,  probably  conjoined  with  the  fiercest  as- 
saults of  Satan.  Otherwise,  in  this  hour  this 
Person,  so  powerful,  so  holy,  seems  to  fall  be- 
low the  heroism  of  martyrs  in  His  own  cause. 
The  language  of  His  prayers  shows  that  His  sor- 
row did  not  spring  from  His  own  life,  His  mem- 
ories or  His  fears,  but  was  either  sent  directly 
from  God,  or  purposely  permitted  by  God.  This 
involves  the  vicarious  nature  of  the  conflict. 
The  agony  was  a  bearing  of  the  weight  and  sor- 
row of  our  sins,  in  loneliness,  in  anguish  of  soul 
threatening  to  crush  His  body,  yet  borne  tri- 
umphantly, because  in  submission  to  His  Fath- 
er's will.  Three  times  our  Lord  appeals  to  that 
will,  as  purposing  His  anguish  ;  that  purpose  of 
God  in  regard  to  the  loveliest,  best  of  men,  can 
be  reconciled  with  justice  and  goodness  in  God 
in  but  one  way  :  that  which  exalts  His  grace  to 
us.  Our  Lord  suffered  anguish  of  soul  for  sin, 
that  it  might  never  rest  on  us.  To  deny  this  is 
in  effect,  not  only  to  charge  our  Lord  with  undue 
weakness,  but  to  charge  God  with  needless  cru- 
elty. 


Chap.  XXVI.  47-56.]      THE   GOSPEL   ACCORDING   TO    MATTHEW.  219 

Chapter    XXVI.  47-56. 
The  Betrayal. 

47  "    A  ND  while  he  yet  spake,  lo,  *  Judas,   one  of  the  twelve,''  ^''o-'lukb 

■l\.  came,  and  with  him  a  great   multitude  with   swords   and    joHN'*rvm' 

48  staves,^  from  the  chief  priests  and  elders  of  the  people.     Now  ^^g^g'^g^  ^^ 
he  that  betrayed  him  gave  them  a  sign,  saying.  Whomsoever  I 

49  shall  kiss,  that  same  ^  is  he  ;  hold  him  fast.^     And  forthwith  ■* 

he  came  to  Jesus,  and  said.  Hail, '^  Master :  ^  and  kissed  him.  ^.^^'■- ^s- 

50  And  Jesus  said  unto  him,  '^  Friend,  wherefore  art  thou  come  .■' *^ '^^  See  chap 

•f  ■>  '  '_  XX.  13. 

Then   came   they,   and   laid   hands  ^   on   Jesus,   and  took  him. 
t;i  And,  behold,  *  one  of  them   which  *  were  with  Jesus  stretched  ^  ^"^p-J""^" 

•J  '  ^  J  XVlll.   10. 

out  Jiis  hand,  and  drew  ■''his  sword,  and  struck  a^  servant  of  the-^^g"''^  """■ 

52  high  priest,  and  smote  ^°  off  his  ear.     Then  said  ^^  Jesus  unto 

him,  Put  up  again  thy  sword  into  his  ^^  place  :  for  ^all  they  that^  ^en.ix.  6-, 

53  take  the  sword  shall  perish  with  the  sword.     Thinkest  thou 
that  I  cannot  now  ^^  pray  to  my  Father,  and  he  shall  presently  ^^ 

54  give  me  ^^  '*  more  than  twelve  'legions  of  angels  }     But  ^^  *how  h  Comp.Dan. 
then  shall  ^'  the  Scriptures  be  fulfilled,  'that  thus  it  must  be  .-*    iv- "•' 

^  i  Mark  v.  9, 

^i;   In  that  same  ^  hour  said  Jesus  to   the  multitudes.  Are  ye  come    's.;  Luke 

-^  -^  •'  -'  vm.  30. 

out  as  against  a  thief  ^^  with   swords  and  staves  ^  for  to  take  ^^  f  see  ^'^'■- .2.4- 

'-'  I  rs.  Ixxxvin. 

me  .''     I  "*  sat  daily  with  you  ^"^  "  teaching  in  the  temple,^^  and  ye    ^^'S;  is.iiu. 
56  laid  no  hold  on   me.^'^     But  all   this  was  done,^^  that  the  Scrip-    '^V^^- ■■   . 

'  1       ;«  L,uke  11. 46; 

tures  of  the  prophets  might  be  fulfilled.     'Then  all  the  disciples  „ Markxii'.ss'; 
forsook  him,  and  fled. 

^  .clubs            2  oDiit  same  ^  take  him  ^  straightway        ^  Rabbi 
6  Do  that  for  which  thou  art  come  !                                                                         """■  '"• 

■^  their  hands            ^  that  ^  smote  the  1°  took                    ^i  saith 

^^  its             ^^  omit  now  ^*  even  now  ^^  send  to  my  aid 

^^  otnit  But  ^'^  should  ^^  robber 

^®  to  seize  ^°  o}?iit  with  you  ^i  jn  the  temple  teaching 

^  took  me  not  -^  hath  come  to  pass 

All  the  Evangelists  narrate  this  occurrence  priest  (ver.  51)  and,  in  all  probability,  some  fanat- 
with  interesting  variety  in  details,  showing  their  ical  chief-priests  and  elders  also  (Luke  xxii.  52), 
entire  independence.  It  shows  the  glory  and  who  wished  to  witness  the  religious  (  !  )  cap- 
majesty  of  our  Lord  even  in  such  an  hour  ;  the  ture.  —  With  swords  and  clubs  ;  the  latter  in  the 
reference  to  the  fulfilment  of  the  Scriptures  hands  of  the  rabble  accompanying  the  armed 
(vers.  54-56)  confirms  the  view  that  the  preced-  soldiers.  The  size  of  the  crowd  may  have  been 
ing  conflict  was  proposed  and  permitted  by  God.  a  recognition  of  our  Lord's  power  or  designed  to 

Ver.  47.    Judas  knew  the  place.     He  had  prob-  produce  the  impression  on  Pilate  that  some  great 

ably    represented    to    the   rulers    the    ease   with  plot  was  to  be  crushed,  and  on  the   people  that 

which  our  Lord  could  now  be   taken,  and  over-  Jesus  was  a  great  criminal.     They  had  lanterns 

ruled  their  decision  to  wait  (ver.  5).     This  haste  and  torches  (John  xviii.  3),  for  although  the  moon 

favors    the    view    that    avarice    was    his   leading  was  full,  they  expected  to  take   Him  in  a  deep 

motive.  —  One    of    the    twelve.       Usually    thus  valley,  where  these  might  be  needed.  —  From  the 

termed  ;  here  the  phrase  em])hasizes  the  treach-  chief-priests   and   elders   of  the   people,    the   na- 

ery. — "With  Mm  a  great  multitude.     Composed  tional  authorities,  at  whose  wish  the  Roman  au- 

of  a  detachment  of  the  Roman  cohort  stationed  thorities  acted. 

in   the   castle  Antonia   (John   xviii.  3,    12;  'the         Ver.  48.     Gave  them  a  sign,  previously  agreed 

band');  of  the  Jewish  temple-watch  (Luke  xxii.  upon;    comp.    Mark    xiv.    44,    'had    given.'  — 

52  ;    '  the   captains  of  the   temple ')  ;  of  others,  Whomsoever  I  shall  kiss.     The  kiss  among  the 

including  servants  and  dependents  of  the  high-  ancients  was  a  sign  of  affectionate  and  cordial 


Luke   xix. 
47:  xxi.  37; 
John  vii.  28; 


220  THE    GOSPEL   ACCORDING    TO    MATTHEW.      [Chap.  XXVI.  47-56. 


intimacy,  and  particularly  a  token  of  fidelity, 
Gen.  xxix.  ii.  —  Take  Mm.  Judas  may  have 
feared  He  might  still  elude  them,  either  by  some 
exercise  of  His  acknowledged  power,  or,  more 
probably,  with  the  help  of  His  disciples.  If  the 
incidents  mentioned  by  John  (xviii.  4-9)  took 
place,  as  is  probable,  on  the  lirst  appearance  of 
the  crowd,  most  of  those  present  already  knew 
which  was  Jesus.  But  the  signal  agreed  upon 
would  be  necessary  to  point  Him  out  to  the  Roman 
soldiers,  who  might  not  have  understood  the  con- 
versation or  had  orders  to  act  upon  this  sign.  Our 
Lord  had  probably  rejoined  the  other  disciples. 

Ver.  49.  And  straightway.  John  xviii.  5,  in- 
dicates that  Judas  appeared  at  first  as  if  not 
directly  belonging  to  the  crowd,  but  soon  moved 
in  advance  of  them,  as  they  fell  back.  He  was 
probably  excited  as  well  as  dissembling.  —  Hail, 
Rabbi.  A  deceitful  address.  —  Kissed  him.  A 
stronger  word  than  that  used  in  the  last  verse 
(so  in  Mark's  account).  Meyer  :  'The  sign  was 
the  simple  kissing  ;  but  the  performance  was 
more  emphatic,  a  caressing,  corresponding  with 
the  purpose  of  Judas  to  make  sure,  and  with  the 
excitement  of  his  feelings.' 

Ver.  50.  Friend.  Comp.  chap.  xx.  13.  A  term 
of  civility,  though  not  necessarily  of  friendship. 
Our  Lord  did  not  turn  away,  in  holy  indignation, 
from  this  Judas  kiss.  His  meekness  and  gentle- 
ness under  the  greatest  provocation,  surpasses 
even  the  standard  which  He  holds  up  for  His 
disciples  ;  Matt.  v.  39.  — Do  that  for  which  thou 
art  come !  A  slight  change  of  reading  makes  the 
common  translation  incorrect.  The  expression 
is  elliptical,  and  may  be  either  an  exclamation 
or  a  question  :  'Is  it  this  for  which  thou  art 
come  ? '  The  former  accords  much  better  with 
the  emotion  natural  at  such  a  time.  In  any  case 
it  is  a  stinging  rebuke  to  Judas.  —  Laid  their 
hands,  etc.  This  does  not  imply  undue  violence. 
He  was  probably  not  bound  until  afterwards 
(comp.  John  xviii.  12). 

Ver.  51.  One  of  them.  Peter,  as  was  well 
known  (John  xviii.  26),  but  only  John  gives  the 
name.  —  Drew  his  sword.  According  to  Luke 
(xxii.  49)  the  question  was  first  asked  :  '  Shall 
we  smite  with  the  sword  .'' '  Peter  did  not  wait 
for  the  answer.  They  had  two  swords  (Luke 
xxii.  38),  whoever  had  the  other  one  was  not  so 
rash. — The  servant  of  the  high-priest.  Named 
'  Malchus  ; '  John  xviii.  10.  —  His  ear.  The  '  right 
ear'  (Luke  and  John).  Peter  was  no  swords- 
man, for  he  missed  his  blow.  In  any  case  carnal 
weapons  used  in  Christ's  cause  deprive  His  op- 
ponents of  'ears,'  i.  e.,  of  willingness  to  listen 
to  the  truth.  Christ's  grace  may  restore  this 
willingness,  as  it  healed  this  ear.  The  healing  is 
mentioned  by  Luke  (the  physician)  only.  The 
double  effect  of  Peter's  rashness,  damage  to  Mal- 
chus and  danger  to  himself,  were  thus  removed. 

Ver.  52.  Thy  sword ;  not  mine  !  —  Into  its 
place,  /.  e.,  the  sheath  (John  xviii.  11).  Peter 
was  still  standing  with  drawn  sword.  —  For  all 
they  that  take  the  sword.  A  general  proposition 
in  regard  to  unwarranted  recourse  to  measures 
of  violence.  —  Shall  perish  with  the  sword.  The 
special  reference  is  to  Peter.  In  taking  the 
sword  he  had  been  imprudent,  and  exposed  him- 
self to  a  superior  force  ;  had  been  revolutionary, 
for  these  came  with  authority  ;  had  been  cruel,  for 
the  mutilation  of  a  human  being  in  a  spiritual  cause 
is  uncalled  for.  His  life  would  have  been  for- 
feited to  the  sword,  had  not  our  Lord  interfered 


and  removed  the  effects  of  his  blow.  Any  special 
application  to  the  armed  band  who  came  to  take 
Him  seems  unlikely.  But  as  a  rule,  the  violent 
perish  violently.  The  circumstances  of  this  oc- 
casion (Peter  trying  to  kill,  and  the  band  repre- 
senting authority,  even  though  abused),  as  well 
as  a  comparison  with  Gen.  ix.  6  ;  Rom.  xiii.  4, 
warrant  an  application  to  the  justice  of  capital 
punishment  for  murder.  The  great  lesson  is  : 
The  Church,  a  spiritual  body,  may  use  spiritual 
weapons  only  (comp.  2  Cor.  x.  3,  4)  ;  never  carnal 
and  violent  measures. 

Ver.  53.  Or  thinkest  thou.  An  appeal  to 
Peter's  faith,  and  also  a  declaration  of  power  and 
an  exhibition  of  patience. — Even  now,  at  this 
crisis  when  all  seems  to  be  lost.  —  Twelve  legions. 
He  numbers  His  hosts  by  '  legions,'  as  did  the 
Romans  (in  whose  hands  he  was).  A  legion  in- 
cluded more  than  si.x  thousand  men.  '  Twelve  ;  ' 
probably  in  allusion  to  the  twelve  persons  (Him- 
self and  the  eleven)  opposed  to  this  midnight 
band  ;  a  legion  for  each  ;  a  mighty  host,  all-suf- 
ficient to  help  them.  Peter  is  rebuked,  not  for 
distrust  of  God's  power,  but  for  using  force. 
Were  that  necessary,  it  would  have  come  in  an- 
swer to  prayer.  Christ,  in  mercy  to  men,  chose 
to  gain  His  victory  by  suffering  and  long-suffer- 
ing. When  force  is  needed,  Christ  will  appear 
with  the  angels  (chap.  xxv.  31).  Before  that 
time,  every  use  of  it  tends  only  to  evil.  Violence 
against  the  conscience,  as  well  as  against  the 
body,  reacts  upon  those  employing  it. 

Ver.  54.  How  then,  if  I  should  invoke  this 
aid,  which  I  might  do,  should  the  Scriptures  be 
fulfilled'?  Our  Lord  shows  His  patience  and 
submission  ;  even  while  asserting  His  majesty.  — 
That  thus  it  must  be.  According  to  the  counsel 
of  God,  for  the  salvation  of  a  sinful  world,  as 
declared  in  the  Scriptures,  the  Messiah  '  must ' 
suffer  :  that  suffering  must  be  '  thus  '  brought 
about.  Our  Lord's  death  could  not  be  incidental 
or  accidental.  He  'must'  suffer  (comp.  ver.  56; 
Luke  xxiv.  26).  This  declaration  also  contained 
consolation  for  His  terrified  disciples. 

Ver.  55.  Multitudes.  Especially  the  rulers  and 
temple-guards  (Luke  xxii.  52).  Mark  (xiv.  48) 
says  '  answers,'  /.  e.,  to  their  actions,  not  their 
words.  He  was  probably  bound,  at  this  time, 
but  His  protest  does  not  imply  a  desire  to  resist. 

—  As  against  a  robber,  not  'a  thief,'  against 
whom  no  such  display  of  force  would  be  needed. 

—  Sat.  Unmolested  and  unlike  a  robber.  — 
Daily.  From  day  to  day,  as  during  the  past 
week.  —  In  the  temple,  the  most  public  place  in 
Jerusalem.  —  Teaching.  Not  unobserved,  so  that 
you  needed  to  seek  me  ;  nor  yet  riotous  or  rob- 
bing, as  your  present  conduct  implies.  —  And  ye 
took  me  not.  They  dared  not  (chap.  xxi.  46)  ;  the 
method  now  adopted  showed  the  malignity  of  an 
evil  conscience,  and  also  a  deceitful  purpose  to 
turn  the  current  against  Him. 

Ver.  56.  But  all  this  hath  come  to  pass.  The 
words  of  our  Lord.  Mark  gives  a  briefer  form 
of  the  same  thought ;  Luke,  another  expression, 
supplementing  this  :  '  but  this  is  your  hour,  and 
the  power  of  darkness.'  This  word  of  our  Lord 
is  therefore  His  final  surrender  of  Himself  to 
death  ;  a  willing  offering  of  Himself  for  others, 
in  accordance  with  the  purpose  of  a  merciful 
God.  —  Then  all  the  disciples  forsook  him.  All 
who  had  joined  with  Peter  in  his  protestation 
(ver.  35).  This  forsaking  is  connected  with  the 
last  word  of  our  Lord.     He  says  He  submits, 


Chap.  XXVI.  57-68.]    THE   GOSPEL  ACCORDING   TO   MATTHEW.  221 

their  courage  fails  them.  Only  after  Christ  died  Lord,  other  disciples,  as  Nicodemus  and  Joseph 
fo?  men,  could  men  die  for  Him. -And  fled,  of  Arimathea,  took  a  more  decided  stand  for 
Not  absolutely.  See  Mark  xiv.  51  ;  Luke  x.xii.  54  ;  Him.  The  Church  can  never  fail ;  new  Chris- 
John  xviii.   15.     When   the  eleven   forsook  the     tians  take  the  place  of  the  old  ones. 


Chapter   XXVI.   57-68. 

Jesus  before  Caiaphas. 

57      A  ND  « they  that  had  laid  hold  on  1  Jesus  *  led  him  away  '  to  -  L"'^«  '"" 
/\  ^  Caiaphas   the  high  priest,  where   the  scribes   and   the  ^  *  f^^^y^f^;. 


:;8  elders  were  assembled.^     But '  Peter  followed  him  afar  off  unto    ^g^',';/';  '^' 

-^  ,.  •.•i„.i  c  Acts  XVI.  40. 

See  V 
Comj 
xviii. 
See  V 
■  Chaf 
t»»i     ^>*«       ,       -        cj  -  r    1  •  John    vii. 

60  him   to  death;  But  found  none:  yea,  Uhough   many  false  wit-     3-;,...45,  ^46 ; 


,    .  ,  'i-U    3  4-1  <^  Acts  XVI.  4c 

•^  the  hio-h  oriest's  palace  *  and  went  ^  m,  and   sat  with  "  the   ser-  ^  see  ver.  3. 

or  r  ,.,.  Ill  1^  Comp.  John 

vants  6  to  see  the   end.     Now  the  chief  priests,  and  eiders,  and     xviii.  15- 

'  •  T  4-     8  /  See  ver.  3. 

all  the  "  council,"  sought  false   witness   against  Jesus,   to »  P^^  ^  fhap. v..2s 


mm      ^^     -~ , ^  -  2  r    1  xviii.  3,  eic.  i 

nesses  came,  7^/  found  they  none.*     At  the  last  came  ^wo  false     xix.6;^Acts 

61  witnesses,io  And  said.  This  fellow  "  said,  '  I  am  able  to  destroy  h  Seejchap. 

62  the  temple  of  God,  and  to   build  it  "'in   three  days.     And  the  ^- ps-  x-^i. 
high   priest   arose,i2   and  said  unto  him,  Answerest  thou  noth-  ^^  '^^^^^  ^.^ 

63  ing?  what  is  it  which^'^  these  witness  against  thee.?  But  ^  j5;^_^ .,  ^^ 
"Jesus  held  his  peace.  "And  the  high  priest  answered  and '«^see^|-p. 
said  1^  unto  him,  ^  I  adjure  thee   by '^he  living  God,  that   thou  « ^^^^ J'^^^J^ 

6a  tell  us  whether  thou   be  the  Christ,  the  Son  of  God.     Jesus    iii.'g.^^"']" 

'  ,      1  1 K  T  4.  , ,     "  Comp.  Luke 

saith  unto  him,  'Thou  hast  said  :  nevertheless  1^  I  say  unto  you,    xxii.  67-71. 
Hereafter  ^^  'shall  ye  see  the  Son  of  man  sitting  'on      the  right     v. .;  iSam. 

■^^^    ^  -'  1  T  r     1  T^U  XIV.  24,  26. 

65  hand  of  power,  and  '  coming  in  ^^  the  clouds  of  heaven,  i  hen  q  see  chap. 
the  high  priest  'rent  his  clothes,  saying.  He  hath  spoken  bias-  -gven^^s 
phemy  ;  what  further  need  have  we  of  witnesses  .?  behold,  now  ^  -;v- 30^.^ 

66  ye  have  heard   his  i^  blasphemy.     What  think  ye.?  They   an-    6;  Acts  xiv. 

67  swered  and  said,  He  is  guilty  of  death.     Then  "did  they  spit  "^tp.-^U 
in  his  face,  and  buffeted  20  him  ;  "  and  others  ^i  -  smote  him  with     3°;  Mark  x. 

68  the   palms    of  their  hands,    Saying,    Prophesy    unto    us,    thou -^-;;p^L;,f 

.      ,  1  ^      9<)  4.1  •!  •  "^  Chap.  v. 39. 

Christ,  Who  is  he  that  smote  22  thee  .-" 

I  had  taken  ^  omit  the  «  g^^^'f^^  together 

4  the  court  of  the  high  priest  ^  entered  ,    ?T         -if 

V  the  chief  priests  and  the  whole  council  Mhat  they  migh 

9   The  best  authorities  read,  And  they  found  it  not,  though  many  false  wit- 
nesses came.  r  1         •  \ 
w  But  afterward  came  two  (the  best  authorities  omit  false  witnesses) 

II  man  '^  stood  up  '^  what  do  "  the  high  priest  said 

15  moreover  ^®  From  henceforth  ^'^  at  on 

19  moreover  ^^  ^^^^^  ^^  ^^^^^  ,.,  ^^^^^,^ 


Thf   Three   Triats       These  seem  to   have  went  into  the  palace.     It  was  not  formal,  no  wit- 

belnthreJTdi'S    examinations   of  our    Lord,  nesses  having  been  called,  but  rather  an  attempt 

(O    An    examination   before  Annas,  who,  al-  to  ensnare  our  Lord  m  His  o^^n  word., 
tho  Jh  deposed,  was  considered   the  real    high-         (2.)  The  night    examination   be  ore    Camphas 

pries?  by    he  J^ws,  while   thev  were  obliged  to  mentioned  in     his  section      Th's  ^^as  gma^  in 

recoirnizl  Caiaphas      This  is  mentioned  bv  John  accordance  with  his  otticial  charactei      Caiaphas 

only^aohiS  13    15,  etc.),  who  followed  and  the  son-in-law  of  Annas,  probably  Ined  in  the 


222 


THE    GOSPEL   ACCORDING   TO    MATTHEW.     [Chap.  XXVI.  57-^ 


same  palace  with  him.  This  would  obviate  the 
difficulties  arising  from  the  views  of  the  Jews 
and  the  autho»ity  of  the  Romans.  The  guard 
seems  to  have  remained  in  the  same  palace  court 
during  both  examinations. 

{3.)"  In  the  morning  of  Friday  the  final  and 
formal  examination  before  the  Sanhedrin  (chap, 
xxvii.  I,  2  ;  Mark  xv.  i  ;  Luke  xxii.  66j.  Mat- 
thew and  Mark  give  the  details  of  the  second  ex- 
amination, Luke  of  the  third,  John  of  the  first. 
Peter's  denials  occurred  during  the  period  from 
the  first  to  the  close  of  the  second  examination. 
John's  account  shows  this.  The  other  Evangel- 
ists treat  that  subject  as  a  whole,  hence  Matthew 
and  Mark  put  it  after,  and  Luke  before  the  ex- 
amination. A  threefold  examination  by  the  sec- 
ular authorities  succeeded  on  Friday  morning. 
These  repeated  trials  were  probably  caused  by  a 
consciousness  of  the  groundlessness  of  the  whole 
proceeding. 

Ver.  57.  To  Caiaphas  the  high  priest.  Ap- 
pointed by  the  Romans,  Annas  having  been  de- 
posed, as  frequently  occurred  (comp.  ver.  8). — 
Where  the  scribes  and  elders  were  gathered  to- 
gether. Mark  inserts  '  the  chief-priests,'  indicat- 
ing a  meeting  of  the  Sanhedrin  or  council  (ver. 
59).  The  examination  before  Annas  would  al- 
low time  for  them  to  come  together.  But  it  was 
not  the  final  assemblage  of  that  body  (see  chap. 
xxvii.  I,  2  ;  Luke  xxii.  66-71). 

Ver.  58.  Peter  followed  afar  off.  Not  out  of 
curiosity,  yet  like  a  mere  spectator.  Such  follow- 
ing leads  to  danger,  not  to  victory.  —  Unto  the 
court  of  the  high  priest.  Not  the  '  palace ' 
(comp.  ver.  3),  but  the  area  enclosed  by  the  build- 
ing (which  may  not  have  been  a  '  palace  ').  The 
entrance  to  this  was  through  the  'porch'  (ver. 
71  ;  Mark  xiv.  68).  A  fire  was  soon  kindled  in 
the  court.  —  Entered  in.  John  (xviii.  15,  16)  tells 
that  he  himself,  as  an  acquaintance  of  the  high 
priest,  went  in,  while  Peter  stood  without ;  the 
former  procured  admission  for  the  latter.  The 
first  denial  occurred  about  this  time  (see  next  sec- 
tion).—  And  sat  with  the  officers.  Those  who 
had  been  engaged  in  the  capture  (see  ver.  47). 
He  remained  there  for  some  time,  from  about 
midnight  to  cock  crowing  (three  o'clock). — To 
see  the  end.  The  fire  was  kindled  in  the  courtyard 
of  the  house  where  Annas  lived  (according  to 
John),  and  Mark  and  Luke,  who  tell  of  the  ex- 
.amination  before  Caiaphas,  refer  to  Peter's 
warming  himself  there.  Annas  and  Caiaphas 
therefore  probably  lived  in  the  same  house. 

Ver.  59.  The  whole  council.  The  Sanhedrin, 
Joseph  of  Arimathea  and  Nicodemus  were  prob- 
-ably  absent  (Luke  xxiii.  51),  since  their  opposi- 
tion would  have  been  in  vain  (comp.  John  vii. 
50  ;  ix.  22).  It  was  not  the  first  time  this  body 
had  consulted  against  Him.  See  John  vii.  45-53  ; 
ix.  22;  xi.  57;  xii.  ID.  —  Sought  false  witness. 
Knowing  that  true  witness  could  not  be  had, 
they  actually  sought  '  false  witness.'  Such  a  sin 
is  greatest  in  judges. 

Ver.  60.  And  found  it  not,  /.  e.,  to  answer 
their  purpose.  —  Many  false  witnesses  came,  as 
was  natural ;  but  two  witnesses  to  one  specific 
point  were  required  (Numb.  xxxv.  30;  Deut. 
xvii.  6;  xix.  15).  —  Afterward;  after  numerous 
vain  attempts  to  find  two,  even  apparently  con- 
cordant, witnesses.  —  Two.  The  smallest  num- 
ber requisite. 

Ver.  61.  This  man.  '  Fellow '  conveys  a  sneer, 
not  contained  in  the  original.  —  Said;  see  John  ii. 


19,  for  what  our  Lord  really  said.  —  I  am  able  to 
destroy  the  temple,  etc.  The  testimony  as  re- 
corded by  Mark  (xiv.  58)  differs  in  form,  but  the 
same  Evangelist  says  (ver.  59)  their  witness  did 
not  agree.  Differing  in  minor  circumstances, 
they  probably  agreed  in  making  the  saying  one 
derogatory  to  the  temple.  Such  were  regarded 
as  blasphemous  by  the  Jews  (Acts  vi.  13)  ;  the 
temple  being  the  symbol  of  their  religion.  The 
witnesses  were  probably  guilty  of  wilful  misin- 
terpretation. The  Sanhedrin  knew  what  the  true 
sense  of  the  words  was  (chap,  xxvii.  63),  and  the 
witnesses  were  probably  fully  aware  of  it.  Our 
Lord's  zeal  in  cleansing  the  temple  (chap.  xxi. 
12,  13)  should  have  been  an  evidence  to  all  that 
He  would  not  speak  slightingly  of  it.  Besides, 
if  they  supposed  He  meant  the  temple  in  Jeru- 
salem, they  heard  His  promise  of  restoring  it, 
which  could  not  imply  hostility  to  the  temple 
itself.  The  words  of  our  Lord  are  a  prophecy 
of  His  death,  and  yet  of  His  ultimate  victory  ; 
this,  in  their  blindness  and  fanaticism  they  could 
make  a  ground  for  condemnation. 

Ver.  62.  And  the  high  priest  stood  up.  With 
a  show  of  holy  horror.  —  Answerest  thou  noth- 
ing? Silence  would  be  a  contempt  of  important 
testimony.  —  What  do  these  witness  against 
thee  ?  Is  it  true  or  false  'i  if  true,  what  is  its 
meaning  ?  To  make  but  one  question  of  the 
high-priest's  language  does  not  suit  the  vehe- 
mence natural  to  the  occasion. 

Ver.  63.  But  Jesus  held  his  peace.  Before 
Annas  He  had  spoken  (John  xviii.  19-23),  but 
that  was  not  an  official  hearing.  Here  under 
false  witness  and  reproach  He  (as  before  Herod) 
is  silent,  in  patience  and  confidence  of  victory. 
The  testimony  was  false  in  fact,  even  if  partially 
true  in  form.  An  answer  would  have  involved 
an  explanation,  which  his  opposers  either  knew 
already  or  were  too  hostile  to  accept.  The  si- 
lence does  not,  as  early  interpreters  thought, 
point  to  our  silence  before  the  judgment  seat  of 
God,  had  He  not  taken  our  place  and  been  silent 
before  His  judges ;  for  His  silence  led  to  their 
greater  judgment  and  self-condemnation.  His 
claim  to  be  the  Messiah  was  the  ground  of  their 
hostility  and  also  the  only  ground  on  which  they 
could  demand  His  death.  His  silence  implied 
this,  and  served  to  bring  the  whole  matter  to  an 
issue.  —  And  the  high-priest  said.  Our  Lord's 
silence  compels  the  abandonment  of  the  subter- 
fuge. Vet  the  deceitfulness  remained.  They 
would  not  believe  Him,  as  He  afterwards  told 
them  (Luke  xxii.  67).  They  merely  offered  the 
alternative  of  a  conviction  as  a  blasphemer  or  an 
impostor.  —  I  adjure  thee,  etc.  Gen.  xxiv.  3  ;  2 
Chron.  xxxvi.  13.  When  a  judge  used  this  for- 
mula, the  simple  answer  yea  or  nay,  made  it  the 
regular  oath  of  the  witness.  —  By  the  living  God. 
In  His  presence,  a  witness  and  judge  of  the  an- 
swer. —  The  Christ,  the  Son  of  God^  The  latter 
term  probably  meant  more  than  the  former. 
Mark  xiv.  61,  and  the  question  at  the  third  exam- 
ination (Luke  xxii.  67,  70),  indicate  that  Caia 
phas  used  it  in  a  sense  similar  to  that  we  now 
attach  to  it.  '  He  and  the  Sanhedrin  wittingly 
attached  to  it  the  peculiar  meaning  which,  on 
previous  occasions,  had  been  such  an  offence  to 
them  (John  v.  18  ;  x.  33)  ;  and  Jesus,  fully  uli- 
derstanding  their  object,  gave  a  most  emphatic 
affirmation  to  their  inquiry.  Of  all  the  testimo- 
nies in  favor  of  the  divinity  of  Christ,  this  is  the 
most  clear  and  definite  '  (Gerlach). 


Chap.  XXVI.  57-75.]     THE   GOSPEL   ACCORDING   TO    MATTHEW. 


223 


Ver.  64.  Jesus  saith.  Put  upon  judicial  oath 
our  Lord  replies.  To  be  silent  would  be  con- 
strued as  a  confession  that  He  was  not  the  Mes- 
siah. —  Thou  hast  said.  An  affirmative  answer 
(Mark  xiv.  62:  'lam').  This  calm  response, 
drawn  out  by  the  oath,  is  a  public  declaration  of 
His  Messiahship.  It  ensured  His  death,  but 
laid  full  responsibility  upon  them.  The  Faithful 
Witness  (Rev.  i.)  did  not  falter  or  fail.  —  More- 
over, not  '  nevertheless.'  Over  and  above  the 
confession,  which  they  would  not  believe.  His 
glory  would  appear  to  them  as  a  sign  of  its  truth. 
He  was  conscious  of  His  glory  in  the  moment  of 
His  condemnation,  in  His  deepest  humiliation. 
This  declaration  would  be  a  warning  to  any  not 
hardened  in  their  opposition,  but  to  most,  if  not 
all,  it  was  a  prophecy  of  judgment. — From 
henceforth  shall  ye  see.  Not  simply  at  some 
time  '  hereafter,'  but  in  all  the  future.  Christ's 
glorification  began  as  soon  as  their  proceedings 
against  him  were  finished,  and  in  such  a  way  as 
to  make  the  Jewish  people  see  His  power.  The 
prophecy  has  been  fulfilled  ever  since.  —  Sitting 
as  they  now  sat  to  judge  Him,  with  a  reference 
to  the  quiet  confidence  of  His  future  position  in 
glory.  —  At  the  right  hand,  i.  e.,  the  place  of 
honor.  —  Of  power,  /.  e.,  of  God,  who  is  Al- 
mighty. This  expression  is  used  in  contrast  with 
His  present  weakness.  The  whole  alludes  to  Ps. 
ex.  I,  which  He  had  quoted  to  them  in  the  last 
encounter  (chap.  xxii.  44). — And  coming  on  the 
clouds  of  heaven.  '  The  sign  from  heaven  '  they 
had  demanded  (Mark  viii.  11).  This  refers  to 
Christ's  final  appearing,  but  may  include  His 
coming  to  judgment  on  the  Jewish  people,  at  the 
destruction  of  Jerusalem. 

Ver.  65.  Then  the  high-priest  rent  his  clothes, 
his  upper-garment,  not  the  high-priestly  robe, 
which  was  worn  only  in  the  temple.  Rending 
the  clothes  was  a  sign  of  mourning  or  of  indig- 
nation (Acts  xiv.  14),  but  in  the  former  sense 
was  forbidden  to  the  high-priest  (Lev.  x,  6;  xxi. 
lo).  Instances  of  the  high-priests  using  this 
sign  of  indignation  occur  in  the  first  Book  of  the 
Maccabees  and  Josephus.  The  Jews  found  in  2 
Kings  xviii.  37,  a  precedent  for  rending  the  clothes 
on  occasions  of  real  or  supposed  blasphemy. 
Such  an  action,  at  first  natural,  became  a  matter 
of  special  regulation,  hence  more  theatrical  than 
real.  —  He  hath  spoken  blasphemy.  This  im- 
plies :  (i.)  That  our  Lord  had  on  oath  claimed  to 
be  Divine,  else  it  could  not  be  called  blasphemy  ; 
(2.)  that  the  high-priest,  while  compelling  Him 
to  be  a  witness  in  His  own  case  at  once  declared 
His  testimony  to  be  false,  else  it  could  not  be 
called  blasphemy.  Every  one  who  hears  of  Jesus 
now  must  accept  either  His  testimony  respecting 
Himself  or  the  verdict  of  the  high-priest.  — 
What  further  need,  etc.     They  had  difficulty  in 


getting  witnesses.  The  true  witness  answered  ; 
they  refused  to  believe,  but  found  His  confession 
sufficient  for  their  purpose. — Behold  now  ye 
have  heard  the  blasphemy.  The  high-priest  as- 
sumes that  they  all  agree  with  him,  the  whole 
verdict  being  spoken  in  hot  haste. 

Ver.  66.  What  think  ye  ?  A  formal  putting 
of  the  question  to  vote.  —  He  is  guilty  (or 
'worthy')  of  death.  The  answer  of  all  (Mark 
xiv.  64).  This  formal  condemnation  was,  as  they 
imagined,  according  to  the  law  (Lev.  xxiv.  16; 
comp.  Deut.  xviii.  20).  The  Sanhedrin  was  for- 
bidden to  investigate  any  capital  crime  during 
the  night,  and  according  to  the  Roman  law  a 
sentence  pronounced  before  dawn  was  not  valid. 
This  test  vote,  however,  they  considered  as  set- 
tling the  question  ;  hence  the  ill-treatment  which 
followed  (vers.  67,  68).  They  were  scrupulous  in 
holding  another  meeting  in  daylight  and  there 
passing  the  final  sentence  (chap,  xxvii.  i  ;  Luke 
xxii.  7).  Yet  even  this  was  illegal,  for  a  sentence 
of  death  could  not  be  pronounced  on  the  day  of 
the  investigation.  All  the  examinations  took 
place  within  one  Jewish  day,  beginning  in  the 
evening. 

Ver.  67.  Then  did  they  spit  in  his  face.  The 
guard  chiefly,  but  probably  the  members  of  the 
Sanhedrin  also  (Acts  vii.  54,  57  ;  xxii.  2).  At  all 
events  they  permitted  it.  It  was  an  expression 
of  the  greatest  contempt.  Our  Lord  was  treated 
as  one  excommunicated,  though  the  final  sentence 
had  not  been  passed.  —  And  buffet  him.  Struck 
Him  with  their  fists. — And  some  ('the  officers,' 
Mark  xiv.  65)  smote  him.  Either  with  the  hand, 
or  '  with  rods,'  probably  both.  Comp.  the  sim- 
ilar treatment  at  the  examination  before  Annas 
(John  xviii.  22).  This  probably  took  place  in 
part  when  Jesus  was  led  into  the  court  to  be  kept 
there  until  the  morning.  The  officers  were  prob- 
ably those  warming  themselves  by  the  fire,  and 
just  then  Peter  denied  Him  for  the  third  time,  so 
that  our  Lord  turned  and  looked  on  him  (Luke 
xxii.  61). 

Ver.  68.  Prophesy  unto  us,  thou  Christ.  His 
face  was  covered,  and  after  each  blow.  He  was 
asked  who  gave  it.  The  lower  ofiicials  probably 
continued  this  scofting  amusement  for  some  time. 
The  Roman  soldiers  were  apt  in  the  same  kind 
of  mockery  (chap,  xxvii.  28-31),  First,  con- 
demned as  a  blasphemer.  He  was  treated  as  an 
outlaw.  Luke  (xxii.  65)  adds:  'Many  other 
things  blasphemously  spake  they  against  Him.' 
The  term  '  Christ '  is  used  in  inockery  of  His 
claims,  and  His  silence  would  be  construed  into 
an  evidence  that  He  was  an  impostor.  Brutal 
views  of  the  Messiah  were  involved  in  this  brutal 
play.  There  is  a  mocking  of  Him,  which  cannot 
strike  His  human  body,  though  directed  against 
His  Person,  His  office,  His  mystical  body. 


Chapter  XXVI.  69-75. 
Peters  Denial. 


a    damsel  3  «  Mark  xiv. 
66-72 ;  JjUkb 


69  a^XTOW  Peter  sat  ^without  in  *  the  palace  :  ^  and 

1^    came   unto   him,  saying,  Thou   also   wast  with  Jesus  of   j^hn^vuV 

70  Galilee.*     But  he  denied  before  them  all,  saying,  I   know  not    '^'^ '  ^^" 

b  See  ver.  3 


was  Sitting 


2  court 


8  maid 


*  the  Galilasan 


224  THE   GOSPEL   ACCORDING  TO   MATTHEW.     [Chap.  XXVI.  69-75. 

71'  what  thou  saye-st.     And  when  he  was  gone  out  into  nhe  porch,  '  \^]\Z\. 

another  maid  sz.-w  him,  and  said  unto  them  that  were  there,  JJJxiv.'s'; 
72  This  fello7v  ^  was  also  with  Jesus  '^  of  Nazareth.*^  And  again  fj^ls^zl,'' 
j^  he  denied  with  an  oath,  I  do  not  know  '  the  man.     And  after  a  ^ I'^e" xviit 

while  ^  came  unto //z;«  *  they  that  stood  by,  and   said  to   Peter,    xviii.5°xix. 

Surely  thou  also   art  one  of  them  ;  for  ^  thy  speech   bewrayeth  e  comp^Luke 

74  thee.     Then  began  he  to  curse  ^'^  and  to  swear,  saying}^  I  know    john  xvHi 

75  not  the  man.     And  immediately  the  ^^  cock  crew.     And   Peter 
remembered  the  words  of  Jesus,  which  said^'^  unto  him,^*  •''Before/ ver.  34. 
the  cock  crow,  thou   shalt  deny  me  thrice.^^     And  he  went  out, 

and  wept  bitterly. 


^  i?ian 
8  for  even 


^  the  Nazarene  "^  I  know  not 

^^  or  call  down  curses  on  himself 


8  a  little  while 
"  ODiit  saying 


13  how  that  he  had  said  "  omit  unto  him  ^^  thrice  deny  me 


The   various    accounts    of   Peter's    denial. 
All    four   Evangelists    narrate   the    main   facts. 
Their  candid   statements  respecting  what  might 
seem  derogatory  to  the  good  name  of  one  of  the 
chief    Apostles    is    a   guarantee    of   honesty  and 
presumptive    evidence    of  truthfulness.       (Mark, 
who  probably  wrote  under  Peter's  own  direction, 
is  very  full.)     Nor  is  there  in  the  story  an  inher- 
ent improbability,  at   least  for  those  who  have 
knowledge    of    the   workings    of    Divine    grace. 
To  objectors  it  may  be  said  :   '  Thy  speech  be- 
wrayeth thee.'     Every  point  of  the   narrative  ac- 
cords  not    only  with    Christian   experience,    but 
with  the  character  of  Peter  as   sketched   in  the 
New  Testament,  and  with  our  Lord's  predictions 
and  warnings  to  him.     What   befell   Peter   may 
befall    any    Christian    who    relies    on    his    own 
strength,  especially  after  self-exaltation  (vers.  33- 
35),  lack  of  watchfulness  and   prayer   (vers.   40, 
43),  and  presumptuous  rushing  into  danger  (vers. 
51,  58).     The  account  of  Peter's  repentance  also 
finds  its   confirmation  in  the  Christian  heart.     It 
was  occasioned  in  part  by  a  natural  cause  (the 
crowing  of  a  cock),  yet  even   that  was  a  direct 
sign  from  the   Lord  :  by  a  look  of  compassion 
and    love  ;    by   a   remembrance    of    the    Lord's 
words,  recalling   his    past   sin  of  pride  quite   as 
much    as    his    present   denial.     AH  were    from 
Christ,  and    hence    the    penitence   was   genuine. 
It  was  sudden  as  his  sin  had  been  ;  it  was  secret, 
sincere,  and   lasting.     This   internal  evidence  of 
truthfulness  shows  that  the  variations  in  the  four 
accounts  are  evidences  of  independence,  and  not 
discrepancies.      They   agree    in    the   main   facts, 
namely,  that  Peter  was  recognized  on  three  occa- 
sions during  the  night ;  that  he  was  on  all  three  a 
denier  of  his   Lord :  but   they  differ    in    details. 
They  mention  different  recognizers,  especially  in 
the  second  and  third  case,  they  record  different 
replies  and    different  circumstances.     It  follows 
that  not  one  of  the  four  consulted  the  narrative 
of  the   others,   or  derived  his   account  from  the 
same   immediate  source.      Forgers  would    have 
made   their  accounts   agree  ;  writers    of  legends 
wuuld  have  shown  a  common  source  ;  but  these 
differences  prove  that  the  occurrences  took  place 
and  w-ere  reported  by  credible   independent  wit- 
nesses. 

It  is  difiicult,  however,  ':o    construct  a  single 


narrative  out  of  the  four  accounts.  Each  denial 
could  not  have  consisted  of  a  recognition  by  a 
single  person  and  a  single  answer  by  Peter. 
Peter  was  in  an  excited  crowd  at  night,  for  prob- 
ably two  hours  or  more.  Three  single  questions 
and  three  single  answers  would  not  have  been  all 
that  occurred,  but  rather  three  episodes  of  sus 
picion  and  denial.  The  variations  therefore  go 
to  prove  not  only  the  ijtdefendence,  but  also  the 
truthfulness  of  the  narratives.  Agreement  in 
every  point  would  suggest  collusion  ;  the  ac- 
count of  three  simple  questions  and  answers  would 
seem  improbable.  Having  four  independent, 
competent  witnesses,  even  if  at  our  distance  we 
cannot  arrange  all  the  details,  the  variations 
ought  not  to  shake  our  faith  in  the  entire  ac- 
curacy of  each  and  all  the  narratives.  The 
theory  of  evidence  that  is  most  satisfactory  ac- 
cepts three  occasions  of  denial,  without  counting 
each  answer  as  a  separate  denial ;  the  more  nu- 
merous recognitions  may  have  been  nearly  simul- 
taneous, and  the  answers  belonging  to  each  occa- 
sion, given  in  well-nigh  immediate  succession. 

First  Denial;  vers.  69-70. 

Ver.  69.  Now  Peter  was  sitting  without  in 
the  court,  the  interior  court  enclosed  by  the 
house.  Mark  :  '  below  in  the  court,'  e.  z.,  below 
the  room  (probably  on  the  ground -floor)  where 
the  examination  was  going  on.  If  this  room 
were  open  towards  the  court,  as  was  sometimes 
the  case,  then  Peter  could  see  something  of  the 
trial.  John  tells  (xviii.  15,  16)  how  he  gained 
admission.  But  warming  one's  self  with  Christ's 
enemies  has  its  dangers.  — A  maid.  Mark  :  '  one 
of  the  maids  of  the  high-priest,'  probably  the 
one  who  kept  the  door,  mentioned  by  John,  since 
he  connects  with  this  denial  Peter's  standing  by 
the  fire  in  the  court,  expressly  mentioned  by 
Mark  and  Luke.  But  two  maid-servants  may 
have  made  a  similar  charge  on  this  occasion.  — 
Jesus  the  Galilean.  Probably  contemptuous 
banter,  or  light  ridicule,  not  with  a  view  to  se- 
rious accusation.  The  maid  seems  to  have  fol- 
lowed him  into  the  court,  repeating  the  banter, 
which  he  repelled  in  the  different  words  recorded 
by  the  different  Evangelists. 

Ver.  70.  But  he  denied  before  them  all.  Be- 
fore those  gathered  about  the  fire.  —  I  know  not 
what  thou  sayest.     On  this  first  occasion  he  de- 


Chap.  XXVII.  i-io.]    THE   GOSPEL  ACCORDING   TO   MATTHEW. 


225 


nies,  not  only  his  discipleship  and  knowledge  of 
Jesus  (Luke  and  John),  but  even  that  he  under- 
stood what  she  could  mean  (Matthew  and  Mark)  ; 
possibly  to  two  different  maids.  He  practised 
evasion,  which  leads  to  direct  lying,  often  to  per- 
jury. Christ's  cause  is  not  helped,  nor  His  peo- 
ple defended,  by  crafty  policy.  Peter  drew  his 
sword  in  the  presence  of  an  armed  band,  but  lied 
to  a  bantering  maid-servant.  In  the  Bible  ac- 
counts of  the  fall  of  good  men,  women  have  usu- 
ally been  the  occasion,  though  not  the  cause,  of 
the  crime.  Even  the  maid  at  the  gate  was  in- 
volved in  the  crime  against  Jesus. 

Second  Denial  ;  vers.  71,  72. 

Ver.  71.  Into  the  porch.  In  his  embarrassing 
position,  he  left  the  fire,  going  out  to  the  arched 
gateway  leading  from  the  court  to  the  street ; 
probably  no  further.  Mark  mentions  a  crowing 
of  the  cock,  while  he  was  there  (comp.  Mark  xiv. 
30).  As  Peter  himself  probably  informed  Mark 
of  this,  it  was  not  the  cock-crow  that  brought 
him  to  repentance  ;  nor  does  he  conceal  his  for- 
getfulness  of  the  signal.  —  Another  maid  saw 
him,  and  said  unto  them  that  were  there.  Tliis 
second  recognition  seems  to  have  been  a  general 
one,  beginning  by  the  fire  (John,  who  probably 
stood  there  and  tells  what  he  himself  witnessed), 
recurring  in  the  porch,  where  this  maid  attacked 
him  (Matthew,  Mark).  If  the  maid  mentioned 
in  ver.  69,  was  not  the  porteress,  then  it  is  pos- 
sible that  she  takes  up  her  banter  again.  Luke 
tells  of  a  man  recognizing  him  ;  probably  a  ser- 
vant standing  in  the  porch,  one  of  those  to  whom 
the  maid  spoke.  At  such  a  time  such  a  charge 
would  awaken  further  remark.  —  Jesus  the  Naza- 
rene.  Again,  a  woman's  weapon,  of  contempt 
and  ridicule  ;  potent  enough,  when  human  weak- 
ness  is  not  supported  by  Divine  grace. 

Ver.  72.  Denied  with  an  oath.  The  oath  is 
mentioned  by  Matthew  alone,  and  was  uttered  to 
the  maid  in  the  porch. — I  know  not  the  man. 
From  evasion  to  perjury,  one  sin  leading  to  an- 
other. The  expression  is  even  somewhat  con- 
temptuous ;  Peter  was  now  '  a  stone  of  stum- 
bling,' not  a  '  rock.' 

Third  Denial,  followed  by  repentance  ;  vers. 

73-75- 

Ver.  73.  And  after  a  little  while.  '  An  hour ' 
(Luke),  so  that  the  second  cock-crowing  followed 


immediately  (ver.  74).  Peter  probably  remained 
in  the  porch,  as  a  less  conspicuous  place.  —  They 
that  stood  by.  A  very  general  recognition  by 
those  in  the  porch.  The  second  denial  had  al- 
layed the  indignation,  but  the  examination  was 
about  concluded,  and  there  was  more  stir  and 
excitement.  The  first  man  who  recognized  him, 
was  probably  the  one  mentioned  by  Luke  ;  then 
the  bystanders  joined  in :  Surely  thou  also  art 
one  of  them,  as  if  to  offset  his  oath  (ver.  72)  : 
for  even  thy  speech  bewrayeth  thee.  The  Gali- 
lean dialect  was  peculiar,  not  making  a  distinc- 
tion between  the  guttural  sounds,  etc.  ;  a  ready 
means  of  detection.  Peter  may  have  talked, 
while  in  the  porch,  with  assumed  unconcern. 

Ver.  74.  Then  began  he  to  curse,  or  '  to  call 
down  curses  on  himself,'  if  what  he  said  was  not 
true.  —  And  to  swear,  to  call  God  to  witness  that 
it  was  true.  Probably  at  this  time  he  was  recog- 
nized by  the  kinsman  of  Malchus  (John  xviii. 
26),  who  had  been  in  the  garden  of  Gethsemane, 
and  doubtless  in  the  audience  room,  until  our 
Lord  was  brought  out  after  the  examination,  or 
he  would  have  seen  Peter  before. — And  imme- 
diately a  cock  crew.  The  second  cock-crowing, 
about  three  o'clock  in  the  morning.  Just  then, 
according  to  Luke  (xxii.  61),  our  Lord  'turned 
and  looked  on  Peter.'  We  infer  that  this  oc- 
curred as  He  was  led  out  after  the  examination. 
Peter  was  in  the  porch,  not  the  court.  This  view 
accounts  for  the  fact  of  so  many  having  recog- 
nized Peter  there,  and  agrees  with  the  require- 
ments of  time. 

Ver.  75.  And  Peter  remembered.  His  mem- 
ory was  helped  by  our  Lord's  look  of  reproach- 
ful love  (comp.  Mark  xiv.  72). — The  word  of 
Jesus  (ver.  34).  —  And  he  went  out,  /.  e.,  from  the 
porch  kito  the  street.  His  departure  was  not  to 
save  himself  from  his  perilous  position,  but  to  be 
alone  in  his  grief.  He  did  not  go  out  into 
'black  night,' for  it  was  moonlight  still. — And 
wept  bitterly.  Tears  of  true  penitence.  The 
repentance  of  Judas  led  him  back  to  the  priests, 
with  money  in  his  hand  ;  the  repentance  of  Peter 
led  him  to  God  with  tears  in  his  eyes.  '  A  small 
matter  (a  mean  servant)  makes  us  fall  when  God 
does  not  support  us  ;  a  small  matter  (the  crowing 
of  a  cock)  raises  us  again,  when  His  grace  makes 
use  of  it '  (Quesnel). 


Chapter   XXVII.    i-io. 
Jesus  led  to  Pilate ;  the  Remorse  of  Judas. 

1  "'"XT /"HEN  the  ^  morning  was   come,  all   the   chief  priests 

*  V     and  2  elders  of  the  people  took  counsel  against  Jesus 

2  to  put  him  to  death :  And  when  they  had  bound  him,  ""^  they 
led  him^  away,  and  ''delivered  him  ^  to  Pontius  ^  *  Pilate  the 
governor. 

3  Then  ■'^  Judas,  which  had  betrayed  him,^  when  he  saw  that  he 
was  condemned,  "  repented  himself,  and   brought  again  "^  ^  the 

4  thirty  pieces  of  silver  to  the  chief  priests  and  elders,  Saying,  I 

1  Now  when  2  g^^jj  ^-j^g  s  p^^^  ^hey  bound  him,  and  led  him 

*  him  up       ^  The  best  authorities  omit  Pontius        ^  or,  his  betrayer        "^  back 
1.5 


a  Mark  xv 

I. 
b  Luke   xxii. 

66. 
c  Luke  xxiii. 

I   ;    Johu 

xviii.  28. 
d  Chap.   XX. 

ig ;  Acts  iii. 

e  Luke  iii.  i ; 

xiii.  I. 
/  See   chap. 

xxvi.  14. 
g  See   chap. 

xxi.  29. 
h  Chap,  xxvi 

IS- 


5 


And  '"  Mark  xii. 
41,  43 ;  Luke 


XXI.  I  ;  John 
viii.  20. 


226  THE   GOSPEL  ACCORDING   TO    MATTHEW.     [Chap.  XXVII.  i-io. 

have^  sinned  in  that  I  have^  betrayed  the  innocent  blood.    And 
they  said,   What  is  that  to  us .?  *  see   thou  to  that?     And  he  i  ver.  24. 
cast  10  down  the  pieces  of  silver  in  *the  temple,^^  and  departed,  k  See  chap. 

^  .  xxiu.  35. 

6  and  '  went  12  and  hanged  himself.  And  the  chief  priests  took  /  2  sam^jcvU 
the  silver  pieces,!^  and  said,  It  is  not  lawful  for  ^^  to  put  them     Acki.  is. 

7  into  the  ""  treasury,  because  1°  it  is  the  price  of   blood 
they  took  counsel,  and  bought  with  them  the  potter's  field,  to 

8  bury  strangers  in.     Wherefore  "that  field  was  called,  The  field  «  Actsi.  ig. 

9  of  blood,  "unto  this  day.  Then  was  fulfilled  that  which  was  <^chap.xxvm 
spoken  by  "Jeremy  ^^  the  prophet,  saying,  ^And  they  took  the  ^zech-xLis 
thirty  pieces  of  silver,  the  price  of  him  that  was  valued,^"  whom 

ro  they  of  the  children  of  Israel  did  value  ;  ^^  And  ^^  gave  them 
for  the  potter's  field,  as  the  Lord  appointed  me. 

8  07nit  have  ^  to  it  ^^  flung  "  sanctuary  ^^  ^gnt  away 

13  pieces  of  silver  "  omit  for  ^^  since         '^^  Jeremiah  ^^  priced 

18  whom  they  priced  on  the  part  of  the  sons  of  Israel         ^^  And  they 


Contents.  This  morning  meeting  of  the 
Sanhedrin  is  mentioned  more  particularly  by 
Luke  (xxii.  66-71).  They  must  apply  to  the 
Roman  governor  to  have  their  formal  sentence 
against  Jesus  executed.  They  first  decide  how 
to  proceed  (ver.  i),  and  then  the  actual  delivery 
took  place  (ver.  2).  The  account  of  the  remorse 
and  suicide  of  Judas  is  peculiar  to  Matthew,  al- 
though referred  to  in  Peter's  speech  after  the 
Ascension  (Acts  i.  16-19).  Its  insertion  in  con- 
nection with  the  prophecy  quoted,  accords  with 
the  character  of  this  Gospel.  The  repentance  of 
Peter  and  the  remorse  of  Judas  stand  close  to- 
gether, in  the  narrative  before  us,  as  if  to  con- 
trast them.  They  actually  occurred  in  quick  suc- 
cession, although  Matthew,  to  close  the  subject, 
adds  events  that  must  have  happened  later  (see 
ver.  7). 

Ver.  I .  Now  when  morning  was  come.  Luke  : 
'  as  soon  as  it  was  day ; '  comp.  John  xviii.  28. 
Probably  about  sunrise,  since  the  twilight  is  short 
in  that  latitude.  —  All  the  chief  priests  and  the 
elders  of  the  people.  The  detailed  statement  of 
Mark  (comp.  Lulve  xxii.  66)  shows  that  this  was 
a  formal  meeting  of  the  Sanhedrin,  evidently  a 
second  one.  The  mocking  spoken  of  in  chap, 
xxvi.  67,  68,  must  have  intervened.  Luke  xxii. 
66,  indicates  that  this  meeting  was  held  in  the 
council -chamber  within  the  temple-area,  where 
alone,  according  to  the  Talmud,  sentence  of  death 
could  be  pronounced  ;  also  that  a  formal  proces- 
sion conducted  Him  thither.  It  is  characteristic 
of  Pharisaism  to  be  most  formal  when  most  un- 
just. —  To  put  him  to  death.  They  decided  how 
they  should  cause  Him  to  be  put  to  death  in  ac- 
cordance with  the  decision  of  the  midnight  ses- 
sion. Their  plan  appears  to  have  been  :  i.  To 
ask  Pilate's  consent,  without  inquiry,  to  their 
sentence  of  death  (John  xviii.  30).  2.  If  neces- 
sary, to  make  the  vague  charge,  that  Jesus 
claimed  to  be  King  of  the  Jews  (ver.  11).  This 
was  the  ground  on  which  they  forced  Pilate  to 
consent.  3.  Another  charge  mentioned  by  John 
(xix.  7),  that  He  claimed  to  be  the  Son  of  God, 
may  have  been  determined  on,  in  case  He  denied 


the  political  character  of  His  Messiahship.  Bui 
it  had  no  effect,  and  the  other  accusation  was  re 
sumed. 

Ver.  2.  And  they  bound  him.  The  bonds  put 
on  Him  in  the  garden  seem  to  have  been  re- 
moved sometime  during  the  night.  —  And  led  him 
away.  Probably  in  a  solemn  procession,  with  a 
view  of  influencing  both  the  people  and  the  gov- 
ernor. —  Delivered  him  up.  The  same  word  oft- 
en translated  'betrayed.'  —  Pilate  the  governor. 
The  title  is  a  general  one ;  the  office  held  by 
Pilate  was  that  of  Roman  '  procurator '  whose 
chief  business  it  was  to  collect  the  revenues,  and 
in  certain  cases  to  administer  justice.  Palestine 
had  been  thus  governed  since  the  banishment  of 
Archelaus  (a.  d.  6),  and  Pilate  was  the  sixth 
procurator,  holding  the  office  for  ten  years  under 
the'  Emperor  Tiberius  (probably  from  A.  D.  27- 
36).  The  usual  residence  of  the  procurator  was 
in  Cesarea  (Acts  xxiii.  33  ;  xxv.  i,  4,  6,  13),  but 
during  the  great  festivals  he  was  generally  at 
Jerusalem,  to  preserve  order  and  to  uphold  the 
supremacy  of  the  Roman  power,  perhaps  also  to 
administer  justice.  Pilate  had  an  unyielding  and 
severe  disposition  (comp.  Luke  xiii.  i),  and  his 
conduct  led  to  repeated  revolts  among  the  Jews, 
which  he  suppressed  by  bloody  measures.  He 
was  therefore  hated  and  at  last  removed  in  con- 
sequence of  the  accusations  made  against  his  ad- 
ministration by  the  Jews.  He  died  by  his  own 
hand.  There  are  many  legends  about  him,  in- 
vented by  both  the  early  Christians  and  their  op- 
ponents. 

Ver.  3.  Then  Judas.  Probably  on  Friday 
morning. — When  he  saw.  This  he  could  see 
from  the  procession  to  Pilate's  judgment-hall. 
—  That  he  was  condemned.  That  Judas  did  not 
expect  this  issue,  seems  contrary  to  the  words 
of  his  confession  (ver.  4).  This  circumstance 
shows  that  his  object  was  not  to  induce  Jesus 
to  display  His  glory ;  in  that  case  his  repent' 
ance  would  have  led  him  to  Christ  and  not  to 
suicide.  —  Repented  himself,  felt  sorrow  or  re- 
morse ;  not  the  word  usually  translated  '  repent.' 
Remorse  is  caused  by  the  consequences  of  sin ; 


Chap.  XXVII.  i-io.]     THE   GOSPEL   ACCORDING   TO   MATTHEW. 


227 


repentance  is  only  occasioned  by  them  ;  in  remorse 
the  sorrow  is  for  the  conseqtiences,  in  repentance 
for  the  cause,  and  the  sin  itself.  A  terrible  proph- 
ecy repecting  the  fate  of  the  betrayer  (chap.  xxvi. 
24)  had  been  joined  with  the  prediction  of  this 
effect  of  the  treachery.  As  the  latter  had  been 
fulfilled,  Judas  must  have  felt  the  terrors  spring- 
ing from  the  former. — Brought  back  the  thirty 
pieces  of  silver.  He  probably  received  them 
during  the  night.  Peter  first  repented  in  solitude 
before  God  ;  Judas  attempted  some  rectification 
before  men.  The  bringing  back  of  the  money 
really  supports  the  view  that  his  one  great  mo- 
tive was  avarice.  Remorse,  calling  for  rectifica- 
tion before  men,  would  point  to  the  moving  cause 
of  his  crime.  It  is  unlikely  that  more  was  to  have 
been  paid  him. 

Ver.  4.  I  sinned.  '  Erred  '  is  too  weak.  Al- 
though Judas  had  no  real  conception  of  the  sin- 
fulness of  sin,  his  feeling  was  intense.  All  no- 
tions that  he  tried  to  make  his  guilt  appear  small 
seem  to  come  from  wrong  views  of  his  motives 
and  of  his  remorse.  Fearful  sorrow  for  the 
consequences  of  sin  may  coexist  with  entire  sin- 
fulness. —  In  that  I  betrayed,  lit.,  '  in  betraying,' 
innocent  blood.  No  sign  of  affection  for  his 
Master,  but  even  Judas  may  testify  to  the  sinless 
perfection  of  our  Lord.  Nothing  in  the  three 
years'  intercourse  could  now  be  used  to  appease 
his  conscience.  —  What  is  that  to  us  %  see  thou 
to  it.  Tools  of  crime  are  lightly  thrown  away 
after  the  crime.  The  rulers  have  no  remorse. 
Was  Judas  then  worse  than  his  employers  ? 

Ver.  5.  Flung  down,  with  violence. — In  the 
sanctuary,  i.  e.,  'the  holy  place.'  Either  he 
stood  just  outside  and  spoke  to  the  priests,  who 
were  in  the  holy  place,  or  in  his  despair  had 
even  entered  this  forbidden  place.  In  God's 
temple  lay  the  money  for  which  God's  Son  had 
been  sold  to  death,  as  a  testimony  against  the 
Jews. — And  departed.  Lange  thinks  into  soli- 
tude, as  if  to  lead  a  hermit's  life,  a  frequent  effect 
of  remorse  ;  bnt  it  probably  refers  to  the  terror 
which  drove  him  away,  as  if  from  danger.  — 
And  went  away.  Probably  from  the  temple,  or 
from  his  retirement,  if  he  did  retire.  —  Hanged 
himself.  This  is  to  be  taken  literally,  and  oc- 
curred shortly  afterwards.  Peter,  a  few  weeks 
afterwards  (Acts  i.  18,  19),  speaks  of  his  death 
as  well  known.  That  passage  shows  that  the 
suicide  took  place  in  the  field  spoken  of  in  vers. 
7,  8 ;  supposed  to  have  been  '  on  the  steep  face 
of  the  southern  hill,  opposite  Mount  Zion,  which 
bounds  the  valley  of  Hinnom.'  It  would  seem 
that  Judas  hanged  himself  over  the  precipice, 
fell  headlong  in  consequence  of  the  rope  or 
branch  breaking,  struck  on  one  of  the  sharp  pro- 
jecting rocks  so  common  there,  and  lay  'burst 
asunder  '  in  the  field  below,  which  he  may  be 
said  to  have  'obtained'  (Acts  i.  iS),  because  it 
was  bought  with  his  '  reward  of  iniquity,'  and  he 
himself  the  first  one  buried  there.  Matthew's 
account  is  part  of  a  history,  Luke's  account  part 
of  a  speech  to  those  who  were  acquainted  with 
the  facts.  The  former  naturally  brings  into  prom- 
inence the  conduct  of  the  priests,  the  latter  looks 
at  the  death  of  Judas  in  the  light  of  the  Apostle- 
ship  he  had  lost. 

Ver.  6.  It  is  not  lawful,  etc.  Based  upon 
Deut.  xxiii.  18.  What  was  put  in  the  treasury 
was  deemed  an  offering  to  God.  —  Since  it  is  the 
price  of  blood.  They  thus  stigmatized  the  crime 
of  their  tool,  but  not  their  own.     Too  conscien- 


tious to  defile  the  treasury,  they  were  not  afraid  to 
defile  their  own  hands.  A  characteristically 
Pharisaical  scruple. 

Ver.  7.  And  they  took  counsel.  Probably 
soon  after  the  crucifixion. — The  potter's  field. 
Some  well  known  spot,  of  little  value,  because 
unfit  for  tillage. — To  bury  strangers  in.  Not 
heathen,  but  either  foreign  Jews,  or,  as  is  more 
likely,  proselytes  of  the  gate.  '  The  field  of 
blood' would  be  deemed  good  enough  for  this 
class,  who  could  not  be  wholly  overlooked.  The 
charity  was  at  all  events  a  cheap  one,  and  Phari- 
saism is  true  to  itself  in  this.  Compare  the 
traders  in  the  court  of  the  Gentiles  (chap.  xxi.  12). 
It  is  not  expressly  stated,  but  suggested  by  Acts 
i.  18,  that  Judas  was  buried  there.  This  first 
graveyard  (instead  of  the  usual  isolated  sepul- 
chres) was  not  consecrated  but  desecrated  by  the 
burial  of  a  suicide ;  the  remains  of  such  are 
usually  refused  a  place  in  '  consecrated '  burial- 
grounds. 

Ver.  8.  The  field  of  blood.  '  Akeldama,' Acts 
i.  19.  The  stain  of  the  blood  money  remained 
in  the  name.  It  belonged  to  the  Latins  until  the 
fourteenth  century  and  afterwards  became  the 
property  of  the  Armenians.  Until  the  present 
century  it  was  used  as  a  burial  place.  —  Unto  this 
day,  i.  e.,  when  Matthew  wrote. 

Ver.  9.  Then  was  fulfilled.  The  action  of  the 
Sanhedrin  undesignedly  fulfilled  prophecy.  — Jer- 
emiah the  prophet.  No  such  words  can  be  found 
in  the  book  of  Jeremiah,  but  something  very 
siniilar  occurs  in  Zech.  xi.  12.  Explanations  :  (i) 
Zechariah  was  changed  into  Jeremiah.  Of  this 
there  is  no  positive  proof  of  any  weight,  and 
there  is  no  motive  for  the  change.  (2)  The  book 
of  Jeremiah,  being  actually  arranged  by  the  Jews 
as  the  first  of  all  the  prophets,  gave  its  name  to 
the  whole  body  of  their  writings.  This  is  the 
simplest  view.  (3)  The  discrepancy  was  pur- 
posed ;  to  show  the  unity  of  prophecy.  Alto- 
gether unsatisfactory.  (4)  A  mistake  of  memory. 
This  is  out  of  the  question.  Matthew's  other 
citations  from  Zechariah  have  no  name  prefixed 
(chap.  xxi.  5  ;  xxvi.  31),  but  he  must  have  known 
the  name  of  the  prophet.  (5)  The  most  improb- 
able theories  are,  that  the  passage  occurred  in 
some  work  of  Jeremiah  which  has  been  lost,  or 
was  an  oral  statement,  or  expunged  by  the  Jews. 
(6)  Lange  refers  the  words  '  as  the  Lord  ap- 
pointed me,'  to  Jer.  xxxii.  8.  But  that  passage 
is  very  obscui'e.  The  view  is  more  ingenious 
than  satisfactory.  We  regard  the  whole  as  a 
free  adaptation  from  Zech.  xi.  13.  Here  the 
prophet's  labors  are  valued  at  thirty  pieces  of 
silver  which  he  is  bidden  to  cast  to  the  potter  in 
the  house  of  the  Lord.  If  we  accept  the  words  : 
'a  goodly  price  that  I  was  prized  at  of  them,' 
as  spoken  to  the  prophet,  the  reference  to  the 
Messiah  is  undoubted.  The  word  '  them  '  is  then 
expanded  into  the  clause  of  the  text :  whom  they 
priced  on  the  part  of  the  sons  of  Israel,  referring 
to  the  contemptuous  estimate  (the  price  of  a 
slave)  put  upon  the  Messiah  by  the  representa- 
tives of  the  children  of  Israel,  as  in  the  case  of 
the  prophet.  Others  prefer  to  render  it  :  '  bought 
from  the  children  of  Israel,'  finding  a  reference 
to  the  selling  of  Joseph,  taking  Judas  as  the  rep- 
resentative of  the  nation.  But  the  Greek  means 
'  priced  ;  '  Joseph  was  sold  for  twenty  pieces  of 
silver  ;  the  priests  represented  the  nation. 

Ver.  10.  And  they  gave  them  fo-  the  potter's 
field.     In  the  prophecy  we  read  :  '  to  the  potter,' 


228            THE    GOSPEL   ACCORDING  TO    MATTHEW.     [Chap.  XXVII.  n-31. 

a   phrase   of  which   many  fanciful   explanations  ing   of  the   prophecy. —As   the   Lord   appointed 

have  been  given.     The  thirty  pieces  were  paid  to  me.     This   may  readily  be  referred  to  the  com- 

the  potter  for  the   field,  and  we  have  here  a  sim-  mand  given  to  Zechariah,  without  searching  for 

pie  expansion,  showing  the  full  symbolical  mean-  something  similar  in  Jeremiah. 


Chapter  XXVII.  11-31. 
Christ  before  Pilate. 
ri  «   A   ND^  Jesus  stood  before  the  governor:  and  the  governor  « ^^^^.'^^J^^^ 
l\   asked   him,  saying,   Art   thou   the  King  of   the  Jews.?    joHVi^L 

12  And  Jesus  said  unto  him,  *  Thou  sayest.     And '^  when  he  was  ^  i^u^e'xxii. 
accused  of  ^  the  chief  priests  and  elders,  he  answered  nothing  c  s°ee  chap. 

XXVI   6*^. 

1 3  ^  Then  said    Pilate   unto    him,    Hearest    thou   not   how   many  d  John  xix. 

14  things  they  witness  against  thee .?     And  he  answered  him  to 
never  a  word  ; '"  insomuch  that  the  governor  marvelled  greatly. 

ic  « Now  at  that'^  feast  the  governor  was  wont  to  release  unto  the  e  markxvI. 

J  ^  6-15;  LUKB 

people^  a^  prisoner,  whom  they  would.     And    they  had  then    '^^'^-^'^^'^s/' 

16  a  •''notable   prisoner,  called  Barabbas.     Therefore  when  ^  ^^^y/Rom.\it', 

17  were  gathered  together,  Pilate  said  unto  them.  Whom  will  ye    ^^reek) 
that  I  release  unto  you  .?     Barabbas,  or  Jesus  which  ^  is  called 

18  Christ }     For  he  knew  that  for  envy  they  had  delivered  him.^ 

19  ^When   he  was  set  down  ^^  on  the  judgment   seat,  his  wife  ^  J°|^^^|^; 
sent  unto  him,   saying,  Have  thou  nothing  to  do  with '' that    fi;^6,'r7r 
just  "   man  :   for  I   have  suffered  many  things  ^^  this  day  *  in  a     j^"-  ^' '°' 

20  dream  because  of  him.     But  ^^  the  chief  priests   and  elders  "  ]  slTchap.  ii. 
persuaded   the  multitude  ^^  that  they  should*  ask  ^^  Barabbas, 

21  and  destroy  Jesus.     The  ^^  governor  answered   and  said  unto  ^  Acts  Hi.  14. 
them.  Whether  of  the  twain  will  ye  that  I  release  unto   you  .'' 

22  They   said,    Barabbas.      Pilate   saith   unto  them.     What    shall 
I  do   then   with  ^^   Jesus  which  is   called    Christ }       They   all 

23  say  unto  him,^^  Let  him    be  crucified.     And  the   governor  "^^ 
said.  Why,  what  evil  hath   he  done  ^     But  they  cried  out  the 

24  more,^^    saying.    Let   him    be    crucified.       When  ^^    Pilate    saw 

that   he   could   prevail  ^^   nothing,    but    that   rather   '  a   tumult  /  chap.  xxvi 
was  made,^*  he  took  water,  and  "*  washed  his  hands  before  the  m  Comp. 
multitude,  saying,  I  am  innocent  of  the  blood  of  "  this  just  per-    6-8.  ' 

25  son  :  2^  "  see  ye  to  it.     Then  answered  all  the  people,  and  said,  o  ver.  4. 

26  ^  His  blood  be  on  us,  and  on  our  children.     Then   released  he  /  Josh.  ii.  19- 

comp.  Acts 

Barabbas  unto  them :^^  and  when  he  had  ^scourged   Jesus,  he    y- 2,?;. 

"  ■'  '  ?  Is.  hii.  5 ; 

delivered  him  ^  to  be  crucified.  comp. 

Luke  xxm 

^  Now  ^  by  8  he  gave  him  no  answer,  not  even  to  one  word     xix.  i. 

*  the,  or  a.  ^  multitude  ®  one  '  When  therefore  ^  who 

^  him  up  ^^  While  he  was  sitting  ^^  righteous  ^^  ^^  rnuch 

18  Now  "  the  elders  ^^  multitudes  ^^~  ask  for  "  But  the 

■j8  What  then  shall  I  do  unto  ^®  T/ie  best  aiithorities  omit  unto  him 

"^  he  21  exceedingly  22  So  when  23  prevailed 

^^  arising  25  righteous  man  ^6  ^:^^q  them  Barabbas 

^^  and  Jesus  he  scourged  and  delivered  up 


Chap.  XXVII.  11-31.J    THE   GOSPEL  ACCORDING   TO   MATTHEW. 

27  '■  Then  the  soldiers  of  the  governor  took  Jesus  into  nhe  com- 
mon hall,2S  and  '  gathered  unto  him  the  whole  band  of  soldiers?^ 

28  And  they  stripped   him,   and    '  put   on   him  "  a  scarlet   robe. 

29  And  when  they  had  platted  ^^  a  crown  of  thorns,  they  put  it  ^^ 
upon  his  head,  and  a  reed  in  his  right  hand  :  and  they  bowed 
the  knee  before  him,  and  "  mocked  him,  saying,  Hail,  King  of 

30  the  Jews  !     And  ""  they  spit  ^^  upon  him,  and  took  the  reed,  and 

31  smote  him  on  the  head.  And  "  after  that  ^^  they  had  mocked 
him,  they  took  the  robe  off  from  him,^*  and  put  his  own  raiment 
on  him,^^  and  ^  led  him  away  to  crucify  him. 


229 


r  Mark  xv. 

16-21. 
s  John  xviii. 

28,  33 ;  xix. 

9 ;  Acts 

xxiii.  35; 

Phil.  i.  13. 
/  John  xix.  2, 

3- 
u  Rev.  xvii. 

4 ;  xviii.  12, 

16;  comp. 

Luke  xxiii. 

1 1. 
V  Vers.  31, 

41  ;  chap. 

XX.  :g. 
■w  See  Chap. 

xxvi.  67. 
X  Isa.  Hii.  7. 


28  palace  or  praetorium 

3^  and  put  it 

3*  took  off  from  him  the  robe 


29  omit  of  soldiers 
^2  spat 


And  they  platted 
^^  when 


on  him  his  o;arments 


Contents.  The  account  of  Matthew  is  least 
detailed,  but  contains  two  incidents  (vers.  19,  24) 
peculiar  to  itself.  The  Jews  first  attempted  to 
obtain  Pilate's  consent  to  the  death  of  Jesus, 
without  formal  accusation  (John  xviii.  28-32). 
Failing  in  this  they  make  the  political  charge 
(Luke  xxiii.  2).  Then  comes  the  question  of 
Pilate  (ver.  11).  Our  Lord  acknowledges  His 
Messiahship,  but  first  inquires  in  what  sense 
Pilate  puts  the  question  (John  xviii.  34).  Before 
His  Jewish  accusers  He  was  silent  (vers.  12-14). 
Pilate  finds  no  fault  in  Him,  but  hearing  He  is  a 
Galilean  sends  Him  to  Herod  (Luke  .xxiii.  4-12). 
On  the  return  from  Herod,  Pilate  offers  them  the 
choice  between  Jesus  and  Barabbas  (vers.  15-18), 
seeking  to  release  Jesus  (Luke  xxiii.  13-17)  ;  but 
the  multitude,  under  the  influence  of  the  priests, 
ask  that  Barabbas  be  released  and  Jesus  crucified 
(vers.  20-23).  Luke  records  three  successive 
efforts  of  Pilate  to  release  our  Lord ;  Matthew 
three  answers  of  the  people  (vers.  21-23).  Pilate 
was  no  doubt  influenced  also  by  the  message  of 
his  wife  (ver.  19).  Yet  by  having  put  Christ  on 
a  level  with  Barabbas  he  had  already  committed 
himself  and  gave  way  to  avoid  a  tumult.  After 
the  significant  hand  washing  and  the  awful  re- 
sponse of  the  multitude  (vers.  24,  25),  Jesus  was 
scourged  (ver.  26).  Pilate  may  have  hoped  that 
this  would  satisfy  the  Jews  ;  for,  after  the  crown 
of  thorns  had  been  put  upon  Christ,  Pilate  ex- 
hibited Him  to  the  multitude  (John  xix.  1-4, 
'  Ecce  homo ').  Between  vers.  30  and  31  we  place 
a  number  of  incidents  mentioned  by  John  (xix. 
6-15)  :  the  new  accusation  on  the  part  of  the 
Jews,  the  subsequent  interview  of  Pilate  and 
Jesus,  the  threat  of  the  Jews,  the  final  decision 
of  Piiate,  his  taunts  calling  forth  the  cry  :  '  We 
have  no  king  but  Cesar.' 

Ver.  II.  Now  Jesus  stood  before  the  governor. 
In  'the  judgment  hall'  (John  xviii.  28),  which 
the  Sanhedriu  did  not  enter  for  the  fear  of  defile- 
ment. Failing  to  get  Pilate's  consent  without 
inquiry,  they  charge  Jesus  with  'saying,  that  he 
himself  is  Christ,  a  king'  (Luke  xxiii.  2).  —  Art 
fchou  the  king  of  the  Jews  f  They  had  con- 
demned Him  for  '  blasphemy,'  but  they  bring  a 
political  accusation  now,  since  Pilate  would  prob- 
ably not  take  notice  of  the  religious  one  (see 
John  xviii.  31). — Thou  sayest,  «.(?.,' yes.'  He 
first  inquires   in  what  sense  Pilate  puts  the  ques- 


tion, and  then  explains  the  nature  of  His  king- 
dom (John  xviii.  34-37).  This  is  implied  here. 
Had  Pilate  understood  it  in  the  political  sense, 
he  would  not  have  been  so  anxious  to  release 
Him. 

Ver.  12.  Accused.  When  they  sought  to  es- 
tablish their  charge. — He  answered  nothing,  as 
before  Caiaphas.  An  answer  would  not  have 
convinced  them,  nor  furthered  Pilate's  wish  to 
release  Him. 

Ver.  13.  How  many  things'?  Comp.  Luke 
xxiii.  5,  as  a  specimen  of  the  testimony,  or  accu- 
sations, they  brought.  The  main  charge  was 
true  in  form,  but  false  in  fact  :  His  claim  to  be 
a  king  was  not  a  political  offence.  So  as  to  the 
evidence  :  He  had  stirred  up  the  people,  etc., 
but  not  to  mutiny  or  for  political  purposes. 
Honest  advocates  at  the  bar  should  avoid  the 
tricks  of  these  murderers  of  Christ. 

Ver.  14.  And  he  gave  him  no  answer,  ncl 
even  to  one  word.  This  is  the  emphatic  force  of 
the  original. — Marvelled  greatly.  The  silence 
of  our  Lord  continued  until  just  before  the  final 
decision  (see  John  xix.  10,  11).  Those  accused 
are  not  often  silent,  and?  Pilate  had  probably 
found  the  Jews  tried  at  his  bar  especially  vehe- 
ment. 

Ver.  15.  Now  at  the  feast,  or  'a  feast'  An- 
nually at  the  Passover.  —  Was  wont.  Expressly 
mentioned  by  three  Evangelists.  When  the  cus- 
tom arose  is  unknown,  but  it  was  undoubtedly 
designed  to  soften  the  Roman  yoke.  A  turbulent 
people  always  sympathizes  with  criminals  con- 
denuied  by  hated  rulers.  That  they  could  choose 
the  prisoner  was  a  prominent  feature. 

Ver.  16.  A  notable  prisoner.  A  leader  in  an 
insurrection  in  which  he  had  committed  murder 
(Mark  and  Luke).  John  calls  him  '  a  robber.' 
Probably  one  of  the  Zealots,  of  whom  Josephus 
speaks.  His  crime  was  really  political.  —  Barab- 
bas, '  Bar-abbas,'  i.  c,  '  the  son  of  his  father  ; ' 
although  other  meanings  have  been  discovered  in 
it.  Some  minor  authorities  call  him,  '  Jesus  Bar- 
abbas,' and  many  think  he  was  a  false  Messiah  ; 
but  this  is  a  mere  conjecture. 

Ver.  17.  When  therefore  they  were  gathered 
together.  The  Sanhedrin  was  gathered  by  Pilate 
himself,  after  Jesus  had  been  sent  back  by  Herod 
(Luke  xxiii.  7).  As  the  morning  wore  on,  there 
would  be   a    greater    crowd' of  others. — Jesus 


230 


THE   GOSPEL  ACCORDING   TO   MATTHEW.     [Chap.  XXVII.  11-31. 


who  is  called  Christ.  Pilate  seems  to  have  known 
of  the  Messianic  claim.  His  policy  was  crooked. 
He  ought  to  have  released  Jesus,  but  he  would 
avoid  opposing  the  council.  He  chose  this  ex- 
pedient, probably  with  the  idea,  that  the  popular- 
ity of  Jesus  would  lead  the  multitude  to  call 
for  His  release.  But  he  was  outwitted,  or  at 
least  mistaken.  To  put  Jesus,  as  yet  uncon- 
demned,  on  a  level  with  Barabbas,  was  a  crime  ; 
a  cowardly  shirking  of  responsibility,  and  a  blun- 
der ;  for  this  proposal  placed  Pilate  in  the  power 
of  the  Sanhedrin.  Pilate  was  not  '  weak  and  ir- 
resolute ;  '  but  battled  in  his  purpose  by  superior 
cunning.  Yet  his  purpose,  like  his  character, 
was  lacking  in  moral  earnestness  ;  the  grand  de- 
fect of  the  heathen  world  at  that  time.  Comp. 
his  question: 'What  is  truth'  (John  xviii.  38),  and 
his  mocking  tone  throughout. 

Ver.  iS.  For  envy,  of  His  popularity.  This 
implies  that  Pilate  knew  something  of  Jesus  be- 
fore ;  but  it  shows  his  injustice,  in  not  protecting 
Him  as  innocent.  Still  Pilate,  while  not  wishing 
to  directly  oppose  the  rulers,  really  desired  to 
thwart  them. 

Ver.  19.  While  he  was  sitting.  Probably 
while  the  people  were  considering  the  matter.  — 
The  judgment  seat.  A  lofty  seat  of  authority, 
usually  on  a  stone  pavement ;  comp.  John  xix. 
13.  On  this  occasion  he  ascended  the  seat  of 
judgment  to  receive  the  decision  of  the  people, 
in  the  other  case  (in  John)  to  mock  the  Jews  and 
pronounce  the  final  sentence  against  Jesus. — 
His  wife  sent  to  him.  From  the  time  of  Au- 
gustus the  Roman  governors  were  in  the  habit  of 
taking  their  wives  with  them  into  their  provinces. 
Tradition  gives  the  name  of  Pilate's  wife,  as 
Claudia  Pi-oaila  or  Procla,  and  the  Apocryphal 
Gospel  of  Nicodemus  says  she  was  a  proselyte 
of  the  gate,  but  little  weight  is  to  be  attached 
to  this.  —  That  righteous  man.  She  may  have 
known  something  of  Jesus  and  was  satisfied  of 
His  innocence.  Her  request  hints  that  Pilate 
might  incur  Divine  vengeance  by  injuring  Jesus. 
She  alone  pleads  the  cause  of  our  Saviour. 
Compare  Plato's  description  of  the  perfectly  just 
man,  who  '  without  doing  any  wrong,  may  assume 
the  appearance  of  the  grossest  injustice  ; '  yea 
who  '  shall  be  scourged,  tortured,  fettered,  de- 
prived of  his  eyes,  and  after  having  endured  all 
possible  sufferings,  fastened  to  a  post,  must  re- 
store again  the  beginning  and  prototype  of  right- 
eousness.'—  Suffered  many  things,  or  'much.' 
Some  fearful  apparition  must  be  meant.  —  In  a 
dream.  The  dream  may  have  been  entirely  nat- 
ural. The  governor's  wife  knew  something  of 
the  mission  of  Jesus  ;  and  the  night  before,  the 
Sanhedrin  had  in  all  probability  alarmed  the 
procurator's  household,  coming  to  demand  a 
guard.  —  Pilate's  desire  to  release  Jesus  was 
doubtless  increased,  but  he  was  already  commit- 
ted to  the  choice  of  the  people. 

Ver.  20.  Now  the  chief  priests  and  the  elders 
persuaded  the  multitudes.  Probably  while  Pilate 
was  receiving  the  message  from  his  wife.  The 
leaders  '  would  say,  Jesus  had  been  condemned 
by  the  orthodox  court.  Barabbas  was,  on  the 
contrary  a  champion  of  freedom  ;  that  Pilate 
wished  to  overthrow  their  right  of  choice,  their 
civil  rights,  their  spiritual  authority,  to  persecute 
the  friend  of  the  people,'  etc.  The  fact  that 
Jesus  was  a  Galilean  may  also  have  been  used 
against  Him. 

Ver.    21.      But  the  governor  answered.     He 


may  have  tried  to  obtain  a  decision  before  the 
arguments  of  the  rulers  produced  an  effect,  or 
simply  to  end  the  matter.  —  Barabbas.  Pilate's 
cunning  recoiled  on  himself.  From  this  point  he 
was  committed  against  Jesus.  When  questions 
of  justice  are  entrusted  to  a  mob,  the  innocent 
usually  suffer. 

Ver.  22.  What  then  shall  I  do  unto  Jesus  ? 
An  effort  to  escape  the  consec^uences  of  his  pre- 
vious false  step  by  appealing  to  the  people,  per- 
haps also  an  expression  of  surprise.  —  Let  him  be 
crucified.  Pilate  did  not  expect  this.  Their  own 
law  would  have  punished  Jesus  by  stoning.  But 
Pilate  had  placed  Jesus  on  a  level  with  Barabbas 
and  they  ask  the  punishment  due  to  him.  They 
put  the  Innocent  One  in  the  place  of  the  guilty. 
Thus  the  details  of  prophecy  in  regard  to  the 
manner  of  Christ's  death  were  to  be  fulfilled. 
Contrast  this  demand  with  the  '  Hosannas '  of 
the  previous  Sunday.  Popular  movements  which 
do  not  rest  on  moral  convictions  are  as  shifting 
as  the  sand.  The  '  voice  of  the  people,'  when 
misguided,  may  be  the  voice  of  Satan  ;  yet  God 
overrules  even  this  for  good. 

Ver.  23.  What  evil  hath  he  done  %  Pilate  re- 
peated this  question  three  times,  joining  with  it 
the  proposal  to  chasiise  Him  and  let  Him  go 
(Luke  xxiii.  22).  The  only  answer  is  a  more  ex- 
cited demand,  leading  to  an  uproar.  The  per- 
sistence of  Pilate  shows  his  real  desire  to  release 
Jesus.  But  the  multitude  felt  that  Pilate,  by  his 
previous  proposal,  was  committed  to  a  decision 
against  Jesus.  Hence  a  governor,  representing 
the  proud  Roman  power,  the  nation  of  legal  en- 
actments, was  forced  to  parley  with  a  mob,  which 
at  another  time  he  would  have  crushed  with  the 
severest  measures.  When  Christ  is  to  be  cruci- 
fied, no  alliance  of  godless  men  is  impossible, 
Comp.  Luke  xxiii.  12. 

Ver.  24.  When  Pilate  saw  that  he  prevailed 
nothing.  The  mob  triumphed  (see  Luke  xxiii. 
23).  It  was  a  dangerous  time  for  an  insurrection 
and  Pilate  would  have  been  called  to  account  for 
it,  since  the  Jews  were  constantly  presenting 
complaints  at  Rome.  He  could  not  have  made 
a  defence  to  his  superiors  ;  so  he  preferred  to 
sanction  wrong,  knowing  and  confessing  it  to  be 
such.  —  Took  water  and  washed  his  hands,  etc. 
A  symbolical  act,  well  understood  by  the  Jews 
(Deut.  xxi.  6),  to  express  freedom  from  guilt. 
But  he  condemned  himself,  even  while  he  washed 
his  hands.  —  This  righteous  man.  Significant 
language  just  here,  when  '  this  righteous  man  '  is 
about  to  suffer  the  punishment  of  one  (Barabbas) 
confessedly  guilty.  He  suffered,  the  just  for  the 
unjust. 

Ver.  25.  His  blood,  i.  e.,  the  guilt  of  the  pun- 
ishment, if  He  be  innocent,  be  upon  us.  Pilate 
formally  puts  the  responsibility  upon  them ;  but 
in  a  fanatical  hate  they  assume  it  themselves, 
even  adding,  and  on  our  children.  Peculiar  to 
Matthew,  who  wrote  mainly  for  Jewish  Chris- 
tians. The  imprecation  has  been  a  fearful  leg- 
acy from  that  generation.  But  the  curse  will  be 
turned  to  a  blessing,  and  the  blood  of  Christ  be 
on  that  people  in  its  cleansing,  healing  power 
(Rom.  xi.  25,  26).  As  the  persecutions  of  the 
Jews  have  been  mainly  through  unjust  civil  en- 
actments, compare  the  last  cry  of  the  chief 
priests  :  '  We  have  no  king  but  Cesar '  (John 
xix.  15). 

Ver.  26.  And  Jesus  he  scourged.  The  guilty 
one  was  released,  and  the  innocent  one  entered 


Chap.  XXVII.  11-56.]     THE   GOSPEL   ACCORDING    TO    MATTHEW. 


231 


upon  his  pimishment.  Scourging  usually  pre- 
ceded crucifixion.  As  Pilate  made  further  at- 
tempts to  release  Jesus  (John  xix.  4-15),  some 
have  thought  that  this  scourging  was  not  the  one 
which  usually  preceded  crucifixion,  but  a  distinct 
punishment  —  others  even  think  that  our  Lord 
suff"ered  twice  from  the  lash.  Pilate  probably  or- 
dered the  usual  scourging,  hoping  still  to  release 
Jesus.  He  then  showed  Him  (Ecce  Homo)  to  the 
people,  but  in  vain,  as  he  might  have  known,  for 
he  had  (Lukexxiii.  16,  22)  already  twice  proposed 
this  punishment.  Roman  scourging  was  a  fearful 
punishment.  The  entire  body  was  bared,  the 
lashes  were  given  without  number,  thus  differing 
from  the  Jewish  mode.  It  could  not  be  inflicted 
upon  a  Roman  citizen  (Acts  xxii.  25),  but  was  for 
slaves.  In  this  case  it  was  inflicted  by  soldiers. 
So  that  the  whips  were  thongs  with  lead  or  bones 
attached.  The  prisoner  was  usually  bound  in  a 
stooping  posture  so  that  the  skin  of  the  back 
was  stretched  tightly  ;  as  their  backs  were  flayed 
by  the  process,  they  frequently  fainted,  and 
sometimes  died.  The  soldiers,  who  afterwards 
mocked  Him,  were  not  likely  to  be  mild  in  this 
case.  Yet  the  representative  of  civil  justice 
proposed  this  as  a  milder  punishment  for  One 
who  was  innocent.  —  And  delivered  up  to  be  cru- 
cified. After  the  mocking,  etc.  The  delivery 
was  to  the  Roman  soldiers  who  executed  the 
sentence,  and  yet  it  was  also  to  the  will  of  the 
Sanhedrin  (comp.  Luke  xxiii.  25).  Thus  Pilate 
sacrificed  his  independent  position  as  a  repre- 
sentative of  the  Roman  law,  to  the  fanaticism  of 
the  Jewish  hierarchy.  The  State  became  a  tool 
in  the  hands  of  an  apostate  and  bloodthirsty 
Church.  Pilate's  conduct  is  an  awful  warning  to 
rulers,  who  to  gain  popularity  pander  to  religious 
fanaticism.  His  political  fall  was  due  to  the  ac- 
cusation of  these  very  people. 

Ver.  27.  Into  the  palace,  or,  'prastorium.' 
The  scourging  had  taken  place  outside.  From 
Mark  (xv.  16)  we  learn  that  it  was  into  the  court 
{comp.  chap.  xxvi.  68).  The  word  prcetorium 
was  applied  first  to  the  general's  tent  in  the  Ro- 
man camp,  then  to  the  residence  of  the  provin- 
cial governors,  who  were  usually  generals.  Pi- 
late, when  in  Jerusalem,  probably  lived  in  the 
former  palace  of  Herod,  '  on  the  northern  brow 
of  Zion,  overlooking  the  enclosure  of  the  temple, 
and  connected  with  it  by  a  bridge  '  (J.  A.  Alex- 
ander). But  Lange  thinks  that  Herod  Antipas 
would  probably  have  occupied  this,  and  Pilate  the 
castle  Antonia.  —  The  whole  band.  The  tenth 
part  of  a  legion,   the  '  cohort,'   numbering  from 


four  hundred  to  si.x  hundred  men,  then  on  dutv 
at  Pilate's  residence.  It  was  probably  in  the 
open  guard-room  of  the  cohort,  but  this  does  not 
prove  that  the  place  was  the  castle  Antonia. 

Ver.  28.  And  they  stripped  him.  Some  an- 
cient authorities  read 'clothed  him.'  His  cloth- 
ing was  replaced  after  the  scourging,  and  prob- 
ably also  the  robe  which  Herod  had  put  on 
Him  to  mock  Him  (Luke  xxiii.  11),  usually  sup- 
posed to  have  been  white,  marking  Him  as  a 
candidate  for  royal  honors.  This  robe  was  re- 
moved, and  instead  they  put  on  him  a  scarlet 
robe,  the  sign  of  His  having  attained  royal  hon- 
ors. It  was  probably  an  ordinary  military  cloak. 
Mark  and  John  speak  of  it  as  '  purple  ; '  but  im- 
perial or  royal  purple  is  more  scarlet  than  blue. 

Ver.  29.  A  crown  of  thorns.  This  would 
wound  as  well  as  mock  Him,  though  the  latter 
was  the  chief  design.  It  is  difificult  to  determine 
what  kind  of  thorns  was  used.  Alford  says  : 
'  Hasselquist,  a  Swedish  naturalist,  supposes  a 
very  common  plant,  7iaba  or  mihka  of  the  Arabs, 
with  many  small  and  sharp  spines  ;  soft,  round, 
and  pliant  branches  ;  leaves  much  resembling 
ivy,  of  a  very  deep  green,  as  if  in  designed 
mockery  of  a  victor's  wreath.' — And  a  reed  in 
his  right  hand,  as  a  mock  sceptre.  The  orig- 
inal, according  to  the  best  authorities,  repre- 
sents the  passive  demeanor  of  Christ,  as  if  His 
hand  did  not  close  on  the  reed.  —  They  bowed 
the  knee.  In  feigned  homage,  greeting  Him  in 
the  usual  form  :  Hail,  King  of  the  Jews !  A 
symbolical  meaning  may  be  found  in  all  this 
mock-adoration. 

Ver.  30.  And  they  spat  upon  him.  The  sport  of 
wicked  men  wounds  ;  if  they  are  rough,  it  becomes 
brutality.  Yet  the  Jews  had  done  this  (chap.  xxvi. 
67)  ;  Herod  had  taught  these  rude  soldiers  how 
to  mock,  and  Pilate  invited  them  to  do  it.  —  The 
reed.  The  mock  sceptre.  There  was  an  alterna- 
tion of  mocking  homage  and  cruel  treatment. 

Ver.  31.  And  when  they  had  mocked  him. 
After  this  occurred  the  presentation  to  the  peo- 
ple (John  xix.  5)  and  Pilate's  last  attempt  to  re- 
lease Him.  But  his  previous  permission  of  the 
mockery  shows  a  great  lack  of  moral  earnestness. 
'  The  tender  mercies  of  the  wicked  are  cruel.' 
Though  Pilate  was  neither  weak  nor  irresolute, 
he  exhibited  that  lack  of  moral  principle  which 
then  characterized  the  heathen  world.  His  posi- 
tion, authority,  and  convictions,  render  the  course 
he  pursued  one  which  entitled  his  name  to  the 
continued  pillory  of  shame  accorded  to  it  in  the 
Apostles'  creed. 


32 


Chapter  XXVII.  32-56. 
TJie  Crucifixion. 


AND  "  as   they  came  out,  *  they  found  a  man  of  '^  Cyrene, 
Simon  by  name  :  him  they  ^  compelled  ^  to  bear  his  cross. '' 

33  'And  when  they  were  come  unto  a  place  called  Golgotha,  •'^  that '^ 

34  is  to  say,  a  place  of  a  skull,^  They  gave  him  vinegar  to  drink  ^  ^ 
mingled  with  ^  gall  :  and  when  he  had  tasted  thereof,^  he  would  " 


^  compelled  to  go  tvith  them, 
^  gave  him  to  drink  wine 


^  Place  of  a  Skull 


Heb.  xiii. 
12 ;  comp 
Num.  XV. 
35;  chap, 
xxi.  30. 
Luke  xxiii 
26. 

Acts  ii.  10; 
vi.  9  ;  xi.  20 
xiii.  I. 
Chap.  V.  41, 
Mark  xv. 
22-37- 
Luke  xxiii. 
33;  John 
xix.  17. 
Actsviii.  23. 


232  THE   GOSPEL   ACCORDING   TO   MATTHEW.       [Chap.  XXVII.  32-56. 

35  not  drink.  And  they  crucified  him,  and  ^  ''  parted  his  gar-  -^  ^"''?'',^^^"- 
ments,  casting  lots  :  '^  that  it  might  be  fulfilled  which  was  spoken  ''i''-  23, 24. 
by  the  prophet,  They  parted  my  garments  among  them,  and 

36  upon   my  vesture  did  they  cast  lots.     And   sitting  down   they 

37  'watched"  him  there  ;  And^  set  up  over  his  head  his  *  accusa- >{  Actsltv. 
tion    written,  'THIS    IS    JESUS    THE    KING    OF    THE  /  Co^piLuk. 

38  JEWS.     '"  Then  were  there  two  thieves  crucified  with  him  ;  ^    johnxix 
■^q  one  on  the  right  hand,  and  another  ^^  on  the  left.     And  "  they  '«  LukexxiH 

-'='  ^  .  .  .  .  .      ■'        32,33;  John 

40  that  passed  by  "  reviled  him,  ^  wagging  their  heads,  And  saying,    ^x.  is. 

^  Thou  that  destroyest  the  temple,  and  buildest  it  in  three  days,    f^:  ^s-  .. 

-'  J^       '  -'     '  o  Luke  xxu. 

save  thyself.     '"If  thou  be  ^^  the  Son  of  God,  come  down  from    js^^xiii.aQ 

41  the  cross.     *  Likewise  ^^  also  the  chief  priests  ,  mocking /^m,^^  ^™p"^j^'^- 

42  with  the  scribes  and  elders,  said,  *  He  saved  others  ;  himself  he  ^  chap.  ^xvi 
cannot  save.     "  If  he  be  ^*  the  King  of  Israel,  let  him  now  come  ^  Luirj^iit^' 

43  down  from  the  cross,  and  we  will  believe  him.^^  ^  He  trusted  t  see  ver.  29. 
in  '^^  God  ;  let  him  deliver  him  now,  if  he  will  have  ^"  him  :  for  "  xu.  "3;'  '*'^' 

44  he  said,  *"  I  am  the  Son  of  God.  "'  The  thieves  ^^  also,  which  ^^  syTLuk"' 
were  crucified  with  him,  cast  the  same  in  his  teeth.^o  v  PsA.'xxii.  s, 

45  ^  Now  from  the  sixth  hour  there  was  darkness  over  all  the    Lukexxiii. 

39-43. 

46  land  unto  2^  the  ninth  hour.     And  about  ^the  ninth  hour  Jesus  ^  Luke  xxii- 

.  .  .  .  44- 

cried  with  a  loud  voice,  saying,  ^  Eli,  Eli,  lama  sabachthani .?  :^  Acts  iii.  i ; 

'  ■/        c"  '  comp.  I 

that  is  to  say,22  My  God,  my  God,  why  hast  thou  forsaken  me  ?    ^'"^^  ''^"'• 

47  Some  23.  of  them  that  stood  there,  when  they  heard  that^"^  said,  ^  ^^^-  '"'"•  '• 

48  This  man  calleth  for  Elias.-^     And  straightway  one  of  them 

ran,  and  took  a  sponge,  and  '^  filled  it  with  vinegar,  and  put  it ""  ^^'^]^^l''- 

49  on  a  reed,  and  *  gave  him  to  drink.     The  rest  said,  Let  be,  let  ,  ^\^?^i°- 

^  ^  '  o  '  '  6  Ps.  Ixix.  21. 

50  us  see  whether  Elias  will  come  ^^  to  save  him.  Jesus,  '^  when  "  ^e^J^john'' 
he  had  cried  again  with  a  loud  voice,  yielded   up  the  ghost.^^    ''"'■  ^°' 

51  ''And,  behold,  *  the  vail  of  the  temple  was  rent  in  twain  from  '^j^s^L.^ke 
the  top  to  the  bottom  ;  and  •''the  earth  did  quake,  and  the  rocks  e  Ec'od.'^xxvi 

52  rent  ; -^  And   the  graves  ^^  were  opened;  and  many  bodies   of    chron!  Tii. 

53  the  saints  ^  which  slept  arose.^*'    And  came  ouf'^^  of  the  graves  ^^  /  veV.  54. 
after  his  resurrection,  and  went  ^^  into '' the  holy  city,  and   ap- '"  20 -,  °  xhesa 

54  peared  unto  many.  *  Now  when  the  centurion,  and  they  that  ^^  See  ciiap. 
were    with    him,  *  watching   Jesus,    saw -^  the    earthquake,    and  '  Mai^ xv.  39 

,  00       1   .  ,  <->     •'  '■  '  i  Ver.  36. 

those  "^"^  things   that   were    done,  they  feared  greatly,^*  saying, 

^  And  when  they  had  crucified  him,  they 

^  T/ie  best  authorities  omit  the  remainder  of  ver.  35 

■^  they  sat  and  watched  s  And  thev 

^  are  there  crucified  with  him  two  robbers,  i"  one         '        "  art 

^'^  In  like  manner  is  omit\\\va.  "  p^g  jg  15  on  him 

"  trusteth  on  "  desireth  is  robbers  i^  who 

20  or  cast  on  him  the  same  reproaches  21  u^tji  22  ^^^^/^  ^.q  ^^^ 

23  And  some  24  jt  25  calleth  Elijah 

2^  Elijah  Cometh 

""^  And  Jesus  cried  again  with  a  loud  voice  and  yielded  up  his  spirit. 
28  were  rent  29  to^abs  so  that  had  fallen  asleep  were  raised 

"  coming  82  tj^gy  entered  33  the  84  exceedincrly 


Chap.  XXVII.  32-56.]      THE    GOSPEL   ACCORDING   TO    MATTHEW.  233 

55  ^  Truly  this  was   the   Son  of  God.     '"And  many  women  were  ^  ^'^'■- ^.^ 


there  ^  beholding  "  afar  off/^^  which  ^'  followed  Jesus  from  Gali- 


comp.  Luke 
xxiii.  47. 
;«  Mark  xv. 


56  lee,  "  ministering  unto   him  :  Among  which  ^^  was  0  Mary  Mag-    lukk  xxiii 


comp. 
xix.25 
«  Ps.  xxxviii. 


dalene,   and  Mary  the  mother  of  James  and  Joses,  and  *  the    John 
mother  of  Zebedee's  children.^^ 

o  Luke  viii 

3^  there  were  there  many  women  ^^  from  afar  ^"^  who  had 

3^  whom  ^^  the  sons  of  Zebedee 


/  Chap.  XX. 


Contents.  This  section  describes  the  central 
fact  of  the  tvorld^s  history.  The  accounts  of  the 
four  Evangelists  agree  perfectly  as  to  the  main 
points  ;  but  each  mentions  circumstances  omitted 
by  the  others.  Matthew  gives  '  the  fullest  state- 
ment of  the  blasphemy  against  Christ's  Messianic 
dignity ;  and  he  alone  relates  the  effect  produced 
upon  the  realm  of  the  dead  by  the  death  of 
Jesus.  The  chief  points  are,  Simon  of  Cyrene  ; 
Golgotha  ;  the  bitter  wine  ;  the  parting  of  the 
garments  ;  the  watch  (this  last  is  recorded  by  our 
Evangelist  alone)  ;  the  two  robbers  crucified 
with  Jesus ;  the  blasphemies  of  the  foes ;  the 
mocking  by  the  robbers  ;  the  darkening  of  the 
sun  ;  Jesus'  exclamation,  My  God,  and  the  vary- 
ing interpretations  and  the  real  meaning  of  the 
same  ;  the  giving  up  of  His  spirit  ;  the  rending 
of  the  temple-vail ;  the  excitement  in  the  world 
of  the  dead  ;  the  centurion's  testimony ;  the 
women  beholding'  (Lange). 

The  Cross.  Of  this  there  were  three  forms  : 
I.  Crux  hmnissa  or  capitata,  a  transverse  beam 
crossing  a  perpendicular  one  at  some  distance 
from  the  top,=  -}-  According  to  tradition  this 
was  the  form  of  the  Saviour's  cross,  which  ap- 
pears probable  from  the  fact  that  the  '  title  '  was 
placed  over  the  head.  The  so-called  Greek  cross 
is  a  form  of  the  crux  i??im!ssa,  where  the  two 
beams  cross  each  other  in  the  middle,  and  the 
four  arms  are  of  equal  length.  2.  Crux  com- 
niissa,  a  transverse  beam  placed  on  the  top  of  a 
perpendicular  one,  resembling  the  letter  T.  3. 
Crux  decussata  or  '  St.  Andrew's  cross,'  like  the 
letter  X.  The  cross  which  appeared  to  Constan- 
tine  was  of  this  form,  with  the  Greek  letter  R  in 
^  it,  so  as  to  represent  the  first  two  letters  of  the 
X"  word  Christos. 

In  the  middle  of  the  perpendicular  beam  there 
was  a  piece  of  wood,  on  which  the  sufferer 
rested,  to  prevent  the  whole  weight  of  the  body 
from  falling  upon  the  hands  and  tearing  them 
from  the  nails  ;  but  as  it  protracted  the  sufferings 
it  might  itself  become  a  source  of  great  pain. 
Usually  the  cross  was  erected,  and  the  con- 
demned one  then  fastened  on  it ;  but  often  the 
nailing  took  place  first,  and  then  the  cross  was 
lifted  and  let  fall  with  violence  into  the  hole  dug 
for  it,  giving  the  sufferer  a  violent  shock.  Our 
Lord  was  fastened  to  His  cross  by  nails,  driven 
through  His  hands  and  feet  (comp.  Luke  xxiv. 
39)  ;  which  seems  to  have  been  the  usual  mode. 
Each  foot  was  probably  nailed  separately.  Our 
Lord  may  have  still  worn  the  crown  of  thorns  ; 
especially  as  the  removal  of  the  robe  is  men- 
tioned, and  not  that  of  the  crown  (ver.  31).  This 
mode  of  punishment  was  introduced  into  Judea 
by  the  Romans.  The  Jews  often  hanged  those 
who  had  been  stoned  to  death,  but  the  corpse 
must  be  buried  the  same  day,  so  as  not  to  pol- 
lute the  land  (Deut.  xxi.  22,  23).     The  Romans 


permitted  the  crucified  to  die  slowly  ;  and  the 
sufferings  sometimes  continued  for  three  days. 
Their  flesh  was  given  to  the  birds  or  other  wild 
animals.  At  times  their  sufferings  were  short- 
ened, by  kindling  a  fire  beneath,  or  allowing 
lions  and  bears  to  tear  them  to  pieces.  As  ac- 
cording to  Jewish  custom,  the  bodies  must  at 
once  be  taken  down  and  buried,  death  was  hast- 
ened by  the  C^-iicifragiwn,  the  breaking  of  the 
legs,  to  which  was  sometimes  added  '  a  mercy- 
stroke,'  that  is,  the  piercing  of  the  body.  If 
they  were  already  dead,  the  latter  alone  was 
given,  to  make  the  matter  sure.  It  was  a  dis- 
graceful punishment  among  the  Romans,  and 
yet  more  so  in  the  eyes  of  the  Jews.  The  phys- 
ical sufferings  were  fearfully  great.  Dr.  Richter 
thus  describes  them.  '  i.  On  account  of  the  un- 
natural and  immovable  position  of  the  body  and 
the  violent  extension  of  the  arms,  the  least  mo- 
tion produced  the  most  painful  sensation  all  over 
the  body,  but  especially  on  the  lacerated  back 
and  the  pierced  members.  2.  The  nails  caused 
constantly  increasing  pain  on  the  most  sensitive 
parts  of  the  hands  and  feet.  3.  Inflammation 
set  in  at  the  pierced  members  and  wherever  the 
circulation  of  the  blood  was  obstructed  by  the 
violent  tension  of  the  body,  and  increased  the 
agony  and  an  intolerable  thirst.  4.  The  blood 
rushed  to  the  head  and  produced  the  most  vio- 
lent headache.  5.  The  blood  in  the  lungs  accu- 
mulated, pressing  the  heart,  swelling  all  the  veins, 
and  caused  nameless  anguish.  Loss  of  blood 
through  the  open  wounds  would  have  shortened 
the  pain,  but  the  blood  clotted  and  ceased  flow- 
ing. Death  generally  set  in  slowly,  the  muscles, 
veins,  and  nerves  gradually  growing  stiff,  and  the 
vital  powers  sinking  from  exhaustion.' 

Ver.  32.  Came  out.  From  the  city.  Execu- 
tions took  place  outside  of  the  camp,  here  out- 
side of  the  holy  city.  Num.  xv.  35  ;  i  Kings 
xxi.  13  ;  Acts  vii.  56.  This  may  have  been  the 
Roman  custom  also.  As  Pilate  had  no  lictors, 
soldiers  led  our  Lord  forth  ;  a  centurion  (ver. 
54)  as  usual  headed  the  company.  A  herald 
generally  went  before  the  condemned  person,  but 
the  Evangelists  do  not  mention  this.  —  A  man  of 
Cyrene,  Simon  by  name.  Mark  (xy.  21)  :  'who 
passed  by,  coming  out  of  the  country,  the  father 
of  Alexander  and  Rufus  ; '  Luke  :  '  coming  out 
of  the  country.'  Probably  a  Jew  who  had  come 
to  attend  the  Passover,  as  many  of  them  lived  in 
Cyrene  (in  African  Libya),  frequently  coming  to 
Jerusalem  (comp.  Acts  ii.  10 ;  vi.  9).  Some 
think  he  was  chosen,  because  he  was  an  African ; 
others  :  because  he  was  a  slave,  as  one  of  this  class 
would  be  considered  fit  for  such  a  service  ;  others  : 
because  he  was  a  disciple  ;  others  still :  because 
meeting  the  procession,  he  showed  some  sym- 
pathy for  Jesus.  The  last  is  the  likeliest  sup- 
position.    As  his  sons  were  known  in  the  early 


234  THE    GOSPEL  ACCORDING   TO    MATTHEW.       [Chap.  XXVII.  32-56. 


Church,  he  probably  became  a  Christian  ;  but  we 
Know  nothing  more  of  him.  Simon  Peter  was 
not  there  ;  Simon  of  Cyrene  took  his  place.  — 
Him  they  compelled,  or  '  impressed '  (comp.  chap. 
V.  41),  etc.  Jesus  at  first  bore  His  own  cross 
(John  xix.  17),  as  was  customary.  The  phrase 
'  coming  out  6i  the  country ''suggests  that  Simon 
met  the  procession  after  the  greater  part  of  the 
way  to  (iolgotha  had  been  passed.  Tradition 
says,  that  our  Lord  sunk  to  tlie  ground  beneath 
the  load,  but  the  more  exact  expression  of  Luke 
('that  he  might  bear  it  after  Jesus ')  shows  that 
tiie  after  part  of  the  cross  alone,  which  usually 
draeged  upon  the  ground,  was  put  upon  Simon. 
Those  who  bear  the  cross  after  Jesus  carry  the 
lightest  end.  Another  incident  on  the  way  is 
mentioned  by  Luke  (xxiii.  27-31). 

Ver.  ■})■},■  Golgotha,  that  is  to  say,  Place  of  a 
Skull.  The  name  is  the  form  then  used,  for  the 
Hebrew  word  'skull'  (comp.  Luke  xxiii.  33, 
where  '  Calvary  '  means  simply  skull).  It  is  very 
unlikely  that  it  was  the  place  of  execution,  and 
that  the  name  arose  from  the  skulls  of  the  crim- 
inals lying  there.  The  Jews  did  not  leave  bodies 
unburied,"and  in  their  mode  of  execution  (ston- 
ing) the  skulls  would  be  broken;  there  is  no 
evidence  that  the  Jews  had  a  special  place  for 
public  execution  ;  and  a  rich  man  like  Joseph  of 
Arimathea  would  not  have  a  garden  near  such  a 
spot  (John  xix.  41).  In  that  case,  too,  the  name 
would  have  been  :  '  the  place  of  skulls.'  It  is 
now  generally  believed  that  the  form  of  the  ele- 
vation (scarcely  a  hill)  resembled  a  skull.  There 
is  a  curious  tradition,  that  Adam  was  buried 
where  the  second  Adam  died  and  rose  again. 

Tradition  has  for  fifteen  centuries  pointed  out 
the  site  of  the  present  '  Church  of  the  Holy 
Sepulchre '  as  the  actual  spot.  The  arguments 
in  favor  of  this  ])opular  opinion  are  :  the  un- 
broken tradition,  the  fact  that  no  good  case  has 
been  made  out  for  any  other  locality.  But  tradi- 
tion has  proved  an  unsafe  guide  on  such  points, 
and  it  is  highly  probable,  that  this  spot  was  inside 
the  city  wall  at  that  time.  Nor  is  it  necessary  to 
fix  the  site,  the  whole  question,  however  interest- 
ing, being  of  little  practical  importance.  The 
Apostles  and  Evangelists  barely  allude  to  the 
places  of  Christ's  birth,  death,  and  resurrection. 
They  fixed  their  eyes  upon  the  great  facts  them- 
selves, and  worshipped  the  exalted  Saviour  in 
heaven,  where  He  lives  forever.  Since  the  age  of 
Constantine,  in  the  fourth  century,  these  locali- 
ties have  been  abused  in  the  service  of  an  almost 
idolatrous  superstition,  yet  not  without  continued 
protest  from  many  of  the  wisest  and  best  men  of 
the  Church.  It  is  repugnant  to  sound  Christian 
feeling  to  believe  that  a  spot  so  often  profaned 
and  disgraced  by  the  most  unworthy  supersti- 
tions, impostures,  and  quarrels  of  Christian  sects, 
should  be  the  sacred  spot  where  the  Saviour 
died  for  the  sins  of  the  race.  A  wrong  estimate 
of  these  holy  places  led  to  the  fearful  loss  of  life 
in  the  Crusades  ;  the  contention  respecting  them 
occasioned  the  Crimean  war  ;  even  those  who 
profess  to  be  above  such  superstitions  often 
spend  more  of  time,  trouble,  and  money  in  jour- 
neyings  of  sentimental  curiosity  thither,  than 
they  do  for  the  spread  of  the  gospel  of  the  cru- 
cified and  risen  Redeemer.  It  would  therefore 
seem  a  wise  ordering  of  Providence  that  the  ex- 
act locality  cannot  be  determined.  Even  if  the 
traditional  site  be  accepted,  it  is  very  unlikely 
that  our  Lord  pa.'-sed  along  the  so-called  '  Via 


Dolorosa,'  whether  Pilate  lived  in  the  palace  of 
Herod  or  in  the  castle  Antonia. 

Ver.  34.  Wine,  according  to  the  best  author- 
ities ;  but  the  sour  wine  used  might  be  called 
'  vinegar.'  See  Luke  xxiii.  36,  where  the  '  vine- 
gar '  offered  Him  by  the  soldiers  must  have  been 
their  ordinary  drinking  wine  ;  comp.  ver.  49 ;  Ps. 
Ixix.  21. — Mingled  with  gall.  Mark:  'myrrh.' 
The  term  '  gall  "  was  applied  to  many  bitter  sub- 
stances, including  '  myrrh.'  It  was  a  stupefying 
draught,  such  as  was  commonly  given  before  ex- 
ecution. The  custom  was,  however,  a  Jewish 
rather  than  a  Roman  one.  —  He  would  not  drink. 
He  afterwards  took  the  unmixed  vinegar  wine, 
when  He  was  about  to  say  :  '  It  is  finished ' 
(comp.  John  xix.  28-30).  He  tastes  this  mixture, 
to  show  that  He  was  aware  of  its  purpose,  and 
refuses  it.  He  would  drink  of  the  cup  His 
Father  had  given  Him,  but  not  of  this.  The 
early  martyrs  felt  justified  in  thus  mitigating  their 
pains  ;  but  His  vicarious  sufferings  must  be  borne 
to  the  fullest  extent. 

Ver.  35.  And  when  they  had  crucified  him. 
Here  occurs  His  touching  prayer  for  the  soldiers 
(Luke  xxiii.  34).  To  all  the  physical  torture  de- 
scribed in  the  note  on  '  the  cross,'  we  must  in 
this  case  add  the  result  of  these  upon  a  soul  sen- 
sitive and  capable  of  suffering  beyond  all  human 
comparison  :  the  effect  of  ingratitude,  of  lone- 
liness, of  taunts  from  those  who  represented  His 
own  chosen  people,  and  above  all  His  state  of 
soul  as  He  consciously  bore  the  sins  of  men. 
Men  may  honestly  differ  in  their  statements  of 
the  doctrine  of  the  Atonement,  but  that  our  Lord 
then  and  there  so  suffered  for  men,  that  by  virtue 
of  His  death  we  may  be  at  peace  with  God,  who 
hates  our  sins,  is  the  only  view  that  accounts  for 
the  facts.  Hence  the  cross,  the  instrument  of 
such  torture,  the  sign  of  such  shame,  and  on  that 
account  in  itself  a  hindrance  to  the  gospel  among 
those  who  saw  in  it  only  this,  has  become  the 
symbol  of  honor,  blessing,  and  redemption.  Our 
forgetfulness  of  its  original  significance  is  an  evi- 
dence of  this  charge.  Even  the  superstition  that 
bows  to  it,  however  to  be  deprecated,  witnesses 
that  the  cross  is  the  centre  of  the  Christian 
scheme.  —  They  parted  his  garments,  casting  lots. 
Those  crucified  were  probably  entirely  naked,  at 
least  their  clothes  were  given  to  the  executioners. 
John  tells  why  it  was  necessary  to  gamble  for  the 
coat.  There  were  four  soldiers  (John  xix.  23). 
The  rest  of  the  verse  is  not  found  here  in  the 
oldest  manuscripts,  but  was  probably  inserted 
from  John  xix.  24. 

Ver.  36.  And  they  sat  and  watched  him  there. 
This  was  usual,  to  prevent  the  condemned  from 
being  taken  down.  '  In  this  case  they  had  a  peace- 
ful bivouac  which  assumed  a  significant  meaning.' 

Ver.  37.  And  they  set  up  over  his  head.  Not 
necessarily  the  soldiers.  It  was  customary  for 
the  person  to  be  crucified  to  carry  '  a  title,'  sus- 
pended from  his  neck,  to  the  place  of  execution. 
Pilate  had  written  this  title,  in  Latin,  Greek,  and 
Hebrew,  and  it  was  undoubtedly  intended  mainly 
to  mock  the  Jews  (see  John  xix.  19-22).  —  His 
accusation,  put  in  a  form  which  conveyed  a  sneer 
against  His  accusers.  Thus  He  died,  with  His 
proper  title  over  His  head.  —  This  is  Jesus  the 
king  of  the  Jews.  Each  of  the  four  Evangelists 
gives  a  different  form  of  this  title.  It  was  writ- 
ten in  three  languages,  and  possibly  in  three 
forms.  John  was  an  eye-witness,  and  if  there 
were  but  one  form,  that  given  in  his  account  must 


Chap.  XXVII.  32-56.]      THE    GOSPEL   ACCORDING   TO    MATTHEW.  235 


be  accepted  as  correct.  See  John  xix.  19-22. 
The  entire  independence  of  all  four  Gospels  is 
fully  proven  by  this  variation. 

Ver.  38.  Then.  Luke  (xxiii.  32)  tells  us  that  the 
two  robbers  were  led  out  with  Him. — Two  rob- 
bers. Probably  associates  of  Barabbas,  and 
hence  placed  on  either  side  of  Jesus,  who  had 
taken  the  punishment  due  to  Barabbas.  This 
proceeding  carries  out  the  mockery  implied  in 
the  title  ;  these  two  representing  the  subjects  of 
'the  King  of  the  Jews.'  The  usual  punishment 
for  robbery  was  crucifixion. 

Ver.  39.  They  that  passed  by.  People  walk- 
ing about,  probably  coming  that  way,  for  the 
purpose  of  seeing  the  execution.  The  morbid 
taste  for  horrors  no  doubt  existed  then,  and  pop- 
ular hatred  was  aroused.  Besides,  the  dignita- 
ries were  there  (ver.  41)  !  The  elevation  seems 
to  have  formed  a  natural  stage  for  the  public  ex- 
posure of  the  crucified.  —  Reviled,  literally,  '  blas- 
phemed.' Thev  reviled,  but  it  was  in  this  case 
blasphemy.— Wagging  their  heads  (comp.  Ps.  xxii. 
7),  in  malignant  triumph  mingled  with  contempt. 
Ver.  40.  Thou  that  destroyest  the  temple,  etc. 
The  testimony  before  the  Sanhedrin  (chap.  xxvi. 
61)  was  taken  up  by  the  citizens  of  Jerusalem, 
who  were  proud  of  their  temple.  Such  taunting 
of  one  executed  has  been  repeated  often  enough, 
and  does  not,  in  itself,  show  that  these  spectators 
were  worse  than  the  mass  of  men.  —  Save  thy- 
self. Power  to  destroy  the  temple  implies  power 
to  do  this.  — If  thou  art  the  Son  of  God.  An- 
other reference  to  the  proceedings  before  the 
Sanhedrin  (chap.  xxvi.  64).  The  taunt  is  in  a 
poetic  form  (Hebrew  parallelism)  ;  and_  the 
crowds  at  an  execution  in  the  east  are  said  to 
give  vent  to  their  feelings  in  this  way  still.  Mark 
gives  the  same  taunt  in  different  words,  and  it 
was  no  doubt  uttered  in  many  different  ways. 
Luke  says  (xxiii.  35)  :  '  the  people  stood  behold- 
ing.' It  appears  therefore  that  the  derision  of  the 
people  was  by  no  means  so  malignant  as  that 
of  the  rulers.  But  their  taunts  were  especially 
ungrateful. 

Ver.  41.  In  like  manner  also  the  chief  priests, 
etc.  All  classes  of  the  Sanhedrin  were  repre- 
sented, probably  in  large  numbers,  and  their 
taunt  is  of  a  public,  national  character.  Thus 
the  chief  ecclesiastical  personages  acted  on  the 
great  festival  day  of  their  religion.  The  lan- 
guage is  differently  reported  by  the  several  Evan- 
gelists. The  mockery  was  probably  continued 
for  some  time,  and  would  vary  in  form. 

Ver.  42.  He  saved  others.  This  may  be  iron- 
ical, or  it  is  a  recognition  of  His  miracles  of 
mercy,  to  taunt  Him  with  a  supposed  loss  of 
power  just  when  He  needed  it  most  for  Himself. 
His  very  mercy  is  used  in  mockery.  — He  is  the 
king  of  Israel,  etc.  Ironical,  with  a  mocking 
suggestion  of  still  being  open  to  the  proof  of 
His  Messiahship.  —  And  we  will  believe  on  him. 
Unless  there  was  an  atoning  purpose  in  Christ's 
death,  it  will  always  seem  strange  that  He  did 
not  offer  some  such  miraculous  proof  of  His 
power.  The  soldiers  repeated  this  reproach,  but 
of  course  without  this  last  clause  (see  Luke  xxiii. 
36,  37). 

Ver.  43.  He  trusteth  on  God.  In  their  mock- 
ery they  repeat  almost  the  very  language  of  Ps. 
xxii.  8.  Their  Pharisaical  scrupulousness  made 
them  substitute  '  God  '  for  '  Jehovah,'  which  oc- 
curs in  the  Psalm,  and  which  the  Jews  would  not 
utter.     Yet  that  Psalm  was  now  finding  its  fulfil- 


ment, and  the  verse  they  echo  is  preceded  by  a 
description  (ver.  7)  of  their  very  gestures.  See 
ver.  46. 

Ver.  44.  The  robbers  also  cast  the  same  in  his 
teeth,  or  'cast  on  him  the  same  reproaches.' 
Luke  alone  tells  of  the  penitence  of  one  (see 
Luke  xxiii.  39-43).  Both  probably  at  first  re- 
proach Him,  but  one  was  afterwards  converted, 
during  the  three  hours  they  hung  side  by  side. 
It  is  not  satisfactory  to  refer  '  the  robbers  '  to  but 
one.  At  this  point  occurred  the  touching  inci- 
dent recorded  in  John  xix.  26,  27. 

Ver.  45.     Now  from  the  sixth  hour.     Twelve 
o'clock.     The  nailing  .to  the  cross  took  place  at 
nine   o'clock  (Mark  xv.   25:  'It  was    the    third 
hour').     lohn    (xix.    14)  says  that  it  was 'about 
the  sixth  hour,'  when   Pilate  presented  our  Lord 
to  the  people  for   the  last   time.     Whatever  be 
the  explanation  of  that  passage,  we  accept  the 
accuracy  of  the  verse  before  us,  confirmed  by  the 
statements  of  Mark  and  Luke.     From  midday  to 
three  o'clock  in  the  afternoon,  usually  the  bright- 
est part  of  the  day,  there  was  a  darkness.     Be- 
sides   the    testimony   of    the   three    Evangelists, 
early  Christian  writers  speak  of  it  and  appeal  to 
heathen  testimony  to  support  the  truth.     It  could 
not  have  been  an  ordinary  eclipse,  for  the  moon 
was  full  that  day.     Although  an  earthquake  fol- 
lowed  (ver.  51),  yet  even   that  was  no   ordinary 
earthquake,  and  the  obscuration  was   too  entire 
and  too  long  continued  to  be  the  darkness  wliich 
often  precedes  an  earthquake.     It  was  a  mirac- 
ulous occurrence  designed  to  exhibit  the  amaze- 
ment of  nature  and  of  the  God  of  nature  at  the 
wickedness  of  the  crucifixion  of  Him  who  is  the 
light  of  the  world  and  the  sun  of  righteousness. 
To  deny  its  supernatural  character  seems  to  im- 
pair this  design.     If  Jesus  of  Nazareth  is  what 
the  Gospels  represent  Him  to  be,  the  needs  of 
humanity  ask  Him  to  be,   and  the  faith  of  the 
Christian  finds  Him  to  be,  the   supernatural  here 
seems   natural.  —  Over   all   the   land.      Possibly 
only  the  whole  land  of  Judea  ;  the  main  point 
being  the  fact  in  Jerusalem.     Still  it  may  refer  to 
the  whole   world,  /.  e.,  where  it  was  day,  espe- 
cially as  the  heathen  notices  of  what  is  generally 
supposed  to  be  the  same  event,  justify  an  exten- 
sion  beyond   Judea.       Heubner :  Suidas   relates 
that  Dionysius   the  Areopagite  (then  a  heathen), 
saw  the  eclipse  in  Egypt,  and  exclaimed  :^  '  Either 
God  is  suffering,  and  the  world  sympathizes  with 
Him,  or  else  the  world  is  hurrying  to  destruction.' 
Ver.  46.     And  about  the  ninth  hour.     During 
the  three  hours  of  darkness,  our  Lord  was  silent. 
He   seems   not   to   have   become   gradually   ex- 
hausted, for  after  nearly  six  hours  on  the  cross, 
according  to  three  Evangelists,  Jesus  cried  out 
with  a  loud  voice  (comp.  ver.  50).     The   agony 
resembles  that  in   Gethsemane,  but  seems  even 
more  intense.     Matthew  and   Mark  mention  only 
this  utterance  from  the  cross.  —  Eli,  Eli.     The 
first  words  of    Ps.   xxii.,   given  by  Mark  in  the 
Aramaic   dialect   then   spoken :    '  Eloi,    Eloi.'  — 
Lama,    or    '  Lema '    (Aramaic,    and    better   sup- 
ported). —  Sabachthani,  also  Aramaic.  The  trans- 
lation follows:    My   God,    etc.,   suggesting   that 
Matthew  wrote  in  Greek.     The  izd  Psabn,  from 
which  this  cry  is  taken,  had  already  been  cited 
(from  ver.  8)  in  mockery  by  the  rulers  (ver  43), 
whose  conduct  is  described  in  the  Psalm  (ver.  7). 
The   casting  lots  for   His  garments  (ver.  35)  is  a 
fulfilment  o^f  ver.  18  (comp.  John  xi.x.  24).    There 
are  so  many  othe-  points  of  agreement,  thit  the 


236 


THE   GOSPEL   ACCORDING   TO    MATTHEW.     [Chap.  XXVII.  32-56. 


Psalm  has  been  deemed  a  direct  and  exclusive 
prophecy  of  Christ's  passion.  But  it  is  better  to 
admit  a  primary  reference  to  David,  or  to  an 
ideal  person  representing  the  righteous.  It  is 
then  typicnl  of  the  life,  sufferings,  and  victory  of 
Christ,  necessarily  finding  its  highest  aiul  most 
striking  fulfilment  in  Ilim. — "Why  hast  thou  for- 
saken me?  These  words  express  feeling,  and 
the  feeHng  indicated  by  their  obvious  meaning. 
Bodily  causes,  inflammation,  interruption  of  the 
flow  o"f  blood,  dizziness,  no  doubt  acted  on  His 
real  human  body  and  soul.  ]5ut  His  soul  was 
capable  of  unusual  sufferings.  The  speedy  death, 
while  He  could  cry  with  a  loud  voice  (ver.  50) 
points  to  a  deeper  struggle.  This  was  an  expe- 
rience of  sin  and  death  in  their  inner  connection 
and  universal  significance  for  the  race,  by  One 
who  was  perfectly  pure  and  holy,  a  mysterious 
and  indescribable  anguish  of  the  body  and  the 
soul  in  immediate  prospect  of,  and  in  actual 
wrestling  with,  death  as  the  wages  of  sin  and  the 
culmination  of  all  misery  of  man,  of  which  the 
Saviour  was  free,  but  which  He  voluntarily  as- 
sumed from  infinite  love  in  behalf  of  the  race. 
In  this  anguish.  He  expresses  His  actual  feeling 
of  abandonment.  But  His  spirit  still  holds  fast 
to  God,  and  thus  our  hold  on  God  is  established. 
Here  the  vicarious  nature  of  the  sufferings  dis- 
tinctly appears. 

Ver.  47.  This  man  calleth  Elijah.  The  re- 
semblance between  the  word  '  Eli  '  and  the  name 
Elijah  is  very  close  in  the  original.  There  is 
here  an  allusion  to  the  belief  that  Elijah  would 
come  before  the  Messiah,  and  hence  a  sarcastic 
denial  of  His  Messiahship.  A  real  misappre- 
hension of  His  language,  and  a  fear  that  Elijah 
might  come,  seem  improbable. 

Ver.  48.  Straightway  one  of  them.  This  was 
occasioned  by  our  Lord's  cry:  '  I  thirst '  (John 
xix.  28),  but  all  occurred  in  quick  succession.  — 
Took  a  sponge.  It  would  be  impossible  to  use  a 
cup. — Vinegar.  The  sour  wine  (without  the 
'  myrrh')  used  by  the  soldiers,  and  placed  there 
in  a  vessel  for  their  refreshment.  The  soldiers 
had  offered  Him  drink  (Luke  xxiii.  36)  hours 
earlier,  so  that  this  was  probablv  not  one  of 
them. — A  reed.  'Hyssop'  according  to  John. 
This  was  to  reach  it  to  Him.  The  head  of  one 
crucified  would  be  about  two  feet  above  that  of 
one  standing  on  the  ground.  —  Gave  him  to  drink. 
He  drank  (John  xix.  30),  and  this  reception  of 
refreshment  from  one  who  still  mocked  is  a  token 
that  His  love  vanquishes  the  world's  hate. 

Ver.  49.  And  the  rest  said,  wait,  etc.  Accord- 
ing to  Mark,  the  man  himself  says  this  ;  giving 
Him  the  vinegar,  in  mingled  pity  and  contempt, 
he  probably  responded  in  the  same  mocking  tone 
to  the  jest  of  the  others.  The  latter  say.  Wait, 
do  not  thus  sustain  Him ;  for  He  is  expecting 
Elijah  to  help  Him,  the  one  who  offers  it  re- 
sponds :  This  will  sustain  Him  until  Elijah 
comes. 

Ver.'  50.  Cried  again  with  a  loud  voice.  The 
last  words  were  those  recorded  in  Luke  .xxiii.  46  : 
'  Father,  into  thy  hands,'  etc.,  immediately  pre- 
ceded by  the  triumphant  cry:  'It  is  finished' 
(John  xi.x.  30).  The  order  of  the  Seven  Words 
(as  they  are  called)  is  :  Before  the  darkness  :  i. 
The  prayer  of  Christ  for  His  enemies.  2.  The 
promise  to  the  penitent  robber.  3.  The  charge 
to  Mary  and  John.  At  the  close  of  the  darkness  : 
4.  The  cry  of  distress  to  His  God.  Just  before 
Ilis  death :  5.  The  exclamation  :  '  I  thirst.'     6. 


'  It  is  finished.'  7.  The  final  commendation  of 
His  Spirit  to  God.  —  And  yielded  up  Ms  spirit. 
Actually  died.  The  form  implying,  though  per- 
haps not  alluding  to,  the  dying  exclamation. 
The  interval  between  the  agonized  cry  :  '  My 
God,'  etc.,  and  the  actual  death  in  triumph  and 
confidence,  was  very  brief.  The  intervening  ex- 
pression of  human  want  ('  I  thirst ')  seems  to 
have  been  uttered,  to  show  that  one  of  our  race 
was  suffering  there,  and  at  the  same  time  to 
obtain  the  physical  support  needed  to  proclaim 
the  victory  won  by  that  One  of  our  race  for  us. 
After  the  victory  came  the  Spirit's  rest  in  the 
Eternal  Father.  More  than  victory  is  rest  in 
God.  It  has  been  urged  with  much  force  that 
the  physical  cause  of  our  Lord's  death  was  '  a 
broken  heart.'  This  view  accounts  for  the  dis- 
charge of  water  and  blood  mentioned  by  John 
(xix.  34).  Rupture  of  the  heart  is  followed  by 
an  effusion  of  blood  into  the  pericardium,  where 
it  quickly  separates  into  its  solid  and  liquid  con- 
stituents, technically  termed  crassavientum  and  se- 
7-itm,  but  in  ordinary  language  '  blood  and  water.' 

Ver.  51:  The  vail  of  the  temple,  etc.  The 
vail  before  the  Holy  of  Holies,  separating  it  from 
the  Holy  Place.  This  may  have  been  a  result  of 
the  convulsion  mentioned  in  the  next  clause,  but 
the  accounts  do  not  indicate  this.  Supernatural 
agency  is  more  than  probable  in  view  of  the  sig- 
nificance of  the  occurrence.  This  took  place 
toward  the  time  of  the  evening  sacrifice.  Even 
if  at  first  known  only  to  the  priests,  it  would  still 
be  made  known  to  Christians,  since  '  a  great  com- 
pany of  the  priests  '  were  afterwards  converted 
(Acts  vi.  7).  It  was  '  a  sign  of  the  removal  of 
the  typical  atonement,  through  the  completion  of 
the  real  atonement,  which  insures  us  a  free  ac- 
cess to  God,  Heb.  vi.  19;  ix.  6;  x.  19.' — And 
the  earth  did  quake.  The  earthquake  and  the 
events  mentioned  next,  are  peculiar  to  Matthew's 
account.  Here,  too,  miraculous  power  is  most 
probable.  This  v.'as  a  token  of  the  greatness  of 
the  death  of  Christ,  a  sign,  too,  of  the  influence  of 
His  death  upon  the  destiny  of  the  earth  itself.  — 
And  the  rocks  were  rent.  The  effect  of  the 
earthquake,  splitting  the  foundations  of  the  holy 
city.  A  sign  of  wrath,  but  more  than  this.  Trav- 
ellers still  point  to  extraordinary  rents  and  fissures 
in  the  rocks  in  the  neighborhood. 

Vers.  52,  53.  The  tombs  were  opened.-  The 
Jewish  tombs,  unlike  our  own,  were  natural  or 
artificial  excavations  in  rocks,  the  entrance  being 
closed  by  a  door  or  a  large  stone.  These,  the 
stone  doors  of  the  tombs,  were  removed,  proba- 
bly by  the  force  of  the  earthquake,  to  testify  that 
Christ's  death  had  burst  the  bands  of  death.  — 
That  had  fallen  asleep.  Comp.  i  Cor.  xv.  18;  i 
Thess.  iv.  15.  —  Were  raised.  Matthew  alone 
mentions  this.  The  next  verse  indicates  that  the 
actual  rising  did  not  take  place  until  '  after  His 
resurrection.'  This  remarkable  event  was  both 
supernatural  and  symbolic,  proclaiming  the  truth 
that  the  death  and  resurrection  of  Christ  was  a 
victory  over  death  and  Hades,  opening  the  door 
to  everlasting  life.  Who  these  '  saints  '  were,  is 
doubtful.  Perhaps  saints  of  the  olden  times,  iDut 
niore  probably  those  personally  known  to  the 
disciples,  as  seems  implied  in  the  phrase  :  ap- 
peared unto  many.  Such  saints  as  Simeon,  Anna, 
Zachariah,  Joseph,  John  the  Baptist,  or  open 
friends  of  Christ,  it  has  been  suggested.  Whether 
they  died  again  is  also  doubtful.  But  probably 
not,  as  the  next  verse  intimates  an  appearance 


:hap.  XXVII.  32-66.]       THE    GOSPEL  ACCORDING    TO    MATTHEW.  237 


for  a  time,  not  such  a  restoration  as  in  the  case 
of  Lazarus,  and  others.  They  may  have  had 
glorified  bodies  and  ascended  with  our  Lord. 
Not  much  has  been  revealed,  but  enough  to  pro- 
claim and  confirm  the  blessed  truth  of  which  the 
event  is  a  sign  and  seal.  Jerusalem  is  still  called 
'  the  holy  city,'  a  title  it  could  retain  at  least  until 
the  day  of  Pentecost. 

Ver.  54.  The  centurion,  who  superintended  the 
execution.  —  And  they  that  were  with  him.  The 
soldiers,  as  is  evident  from  the  phrase  :  watching 
him.  Mark  and  Luke  speak  of  the  centurion 
only,  the  latter  adding  the  general  consternation 
of  other  spectators.  — The  things  that  were  done, 
i.  c'.,  how  Jesus  died,  as  Mark  tells  us.  The  two 
accounts  supplement  each  other,  but  show  the 
usual  independence.  —  Truly  this  was  the  Son  of 
God,  or,  '  God's  Son.'  The  heathen  officer  may 
have  used  these  words  in  the  heathen  sense  : 
hero  or  demi-god  ;  but  this  is  not  probable.  For 
he  had  lieard  this  accusation,  must  have  known 
something  of  Jewish  opinion  ;  heathen  became 
Christians  through  the  preaching  of  the  cross, 
why  not  through  the  sight  of  the  dying  Redeemer. 
Such  a  conversion  would  be  thus  indicated.  Nor 
is  it  certain  that  this  phrase  meant  demi-god.  It 
might  be  the  germ  of  a  Christian  confession 
without  being  expressed  in  the  full  form,  f/ie  Son 
of  God.  Comp.  the  statement  of  Luke  (xxiii. 
47)  which  does  not  oppose  this  view.  Only  the 
centurion  thus  spoke,  but  as  the  soldiers  '  feared,' 
some  decided  spiritual  effect  may  have  been  pro- 
duced on  them  also. 

Ver.  55.  Many  women.  Luke  (xxiii.  49)  speaks 
of  '  all  His  acquaintance  '  before  these  women. 
John  was  certainly  ]3resent,  probably  some  of  the 
other  disciples.  —  Beholding  from  afar.  At  one 
time  a  few  ventured  near  the  cross  (John  xix.  25- 
27),  but  not  'many.'  —  Who  had  followed.  For 
some  time,  since  the  journey  from  Galilee  was  not 
direct.  —  Ministering  unto  him,  /.  c,  while  they 
followed  Him.  Comp.  on  this  ministry,  Luke 
viii.  2.    Others,  who  had  followed  Him  to  Jerusa- 


lem, are  distinguished  from  these  (Mark  xv.  41), 
but  it  is  not  necessary  to  suppose  there  were  two 
separate  groups  of  women. 

Ver.  56.  Among  whom,  the  ministering  women, 
who  stood  there.  —  Mary  Magdalene.  Mentioned 
first  here  and  in  Luke  viii.  2  (among  those  who 
ministered  to  Him).  Comp.  chap,  xxviii.  2 ; 
John  .\x.  I,  11-18.  There  is  no  evidence  that 
she  was  the  sinful  woman  who  anointed  our 
Lord's  feet  in  the  house  of  Simon  the  Pharisee* 
(Luke  vii.  37).  Many  confuse  her  with  another 
Mary,  the  sister  of  Lazarus  (who  anointed  our 
Lord  in  Bethanv,  chap.  xxvi.  6-13,  etc.).  —  Mary 
the  mother  of  James  and  Joses.  Mark :  '  Mary 
the  mother  of  James  the  less  and  Joses.'  Comp. 
on  chap.  xiii.  58.  She  was  the  wife  of  Clopas 
or  Alpheus  (John  xix.  25),  but  in  our  view  not 
the  sister-in-law  of  Mary  or  of  Joseph,  who  is  sup- 
posed to  have  adopted  her  children.  — The  mother 
of  the  sons  of  Zebedee,  /.  f.,  'Salome  '  (Mark) ; 
comp.  chap.  xx.  20.  As  John  (xix.  25)  mentions 
a  group  of  women  near  the  cross  (at  an  earlier 
point  of  time,  however),  two  of  whom  are  men- 
tioned here  (Mary  Magdalene  and  Mary  the  wife 
of  Clopas),  we  identify  the  person  spoken  of  by 
him  as  '  His  (/.  e.,  Jesus)  mother's  sister,'  with 
Salome,  not  with  the  Mary  last  named.  The 
mother  of  Jesus,  so  touchingly  mentioned  by  the 
beloved  disciple,  had  probably  been  led  away  by 
him  before  the  time  of  which  Matthew  speaks. 
"When  the  mother  of  our  Lord  withdrew,  the 
others  remained  '  beholding  afar  off.'  These 
pious  women,  who,  with  the  courage  of  heroes, 
witnessed  the  dying  moments  of  their  Lord  and 
Master,  and  sat  over  against  the  lonely  sepulchre 
(Matt.  xxvi.  61),  are  the  shining  examples  of 
female  constancy  and  devotion  to  Christ  which 
we  now  can  witness  every  day  in  all  the  churches, 
and  which  will  never  cease.  On  the  events  which 
immediately  succeeded  before  the  request  of  Jo- 
seph (the  piercing  of  His  side,  in  consequence  of 
the  scruples  of  the  Jews,  which  required  burial 
that  evening),  see  John  xix.  31-37. 


57 


Chapter   XXVII.  57-66. 
T/ie  Burial,  and  Securing  of  the  Sepulchre. 

WHEN  the  even  ^  was  come,  there  came  a  rich  man  oi  "■  ^^J'^^^^'l^^ 
Arimathea,  named  Joseph,  who  also  himself  was  Je- 


xxiii.  50-56 ; 
John  xix.  38 
-42. 


58  sus'  disciple:  He  ^  went  to  Pilate,  and  begged^  the  body  of 
Jesus.     Then  Pilate  commanded  the  body  *  to  be  delivered.^ 

59  And  when  Joseph  had  taken  ^  the   body,  he''  wrapped  it  in  a 

60  clean  linen  cloth,  And  *  laid  it  in  his  own  new  tomb,  ''which  he  i>  is  Hii.-.g- 

c  Is.  xxii.  16. 

had  hewn  out  in  the  rock  :  and  he  rolled  **  a  great  stone  to  the  ^Markxvi.4. 
5i  door  of  the  sepulchre,^  and  departed.     And  there  was  *  Mary  ^  ver.  56; 

•  chap,  xxviii 

Magdalene,   and  ^  the  other  Mary,  sitting  over  agaiwst  the  sep-    •• 
ulchre. 


^  And  when  evening 

*  The  best  authorities  read  it 

"^  and  8  tomb 


2  this  man  ^  asked  for 

^  given  up  ®  And  Joseph  took 

^  And  Mary  Magdalene  was  there 


238  THE  GOSPEL  ACCORDING  TO  MATTHEW.    [Chap.  XXVII.  57-66. 

62  Now  the  next  day,io  that  followed  the  day  of  /the  prepara-Z^ark^^;^^: 
tion/i  the  chief  priests  and  Pharisees  came  ^^  together  unto  Pi-    ^fJ.-J^J'j,, 

63  late,  Saying,  Sir,  we  remember  that  ^  that  deceiver  said,  while  ^^t^cor.vi.s; 

64  he  was  yet  alive,  ''After  three  days  I  will  ^^  rise  again.  Com-  I'l'^'^'  ''^'■ 
mand  therefore  that  the  sepulchre  be  made  sure  until  the  third  'xvt  2'!^''' 
day,  lest  ^*  his  disciples  come  by  night,^^  and  steal  him  away, 

and  say  unto  the  people,  He  is  risen  from  the  dead  :  so  the  last 

65  error  shall  be  '^^  worse  than  the  first.     Pilate  said  unto  them, 
Ye  have  '  a  watch  :  ^^  go  your  way,  make  it  as  sure  as  ye  can.^^ 

66  So  they  went,  and  made  the  sepulchre  sure,  *  sealing  4ho  stone, 

and  setting  a  watch. ^^ 

^o  on  the  morrow  "  which  is  the  day  after  the  Preparation 

^^  the  Pharisees  were  gathered         ^^  omii  will  ^*  lest  haply 

15  T/ie  best  authorities  omit  by  night  ^^  and  the  last  deceit  will  b$ 

1'^  guard  ^^  make  it  sure  as  ye  know  how 

1^  together  with  the  guard 


z  Ver.    66  ; 

chap,  xxviii. 

II. 
k  Dan.  vi.  17. 
/  Ver.    60  ; 

cliap.  xxviii. 


Contents.  Our  Lord's  intense  agony  of  mind 
no  doubt  hastened  death,  although  viewed  in  an- 
other aspect,  it  may  be  said,  that  the  Saviour  hast- 
ened His  death  by  a  voluntary  self-surrender  which 
the  Father  accepted  (comp.  Luke  xxiii.  46).  The 
evidence  of  His  death  to  the  soldiers  was  the  in- 
cident mentioned  John  xix.  34.  This  early  death 
was  unusual  (comp.  Pilate's  surprise,  Mark  xv. 
44),  but  thus  the  Scripture  was  fulfilled  (John 
xix.  36,  37).  The  request  of  the  Jews  is  also 
mentioned  in  John's  account.  This  was  the  first 
step  towards  burial,  a  legal  scruple  of  His  mur- 
derers :  then  follows  the  request  of  Joseph  of 
Arimathea  and  the, events  as  recorded  in  the  sec- 
tion before  us.  The  burial,  as  an  important  fact, 
is  mentioned  by  all  four  Evangelists  ;  the  sealing 
and  guarding  of  the  sepulchre,  with  the  request 
which  led  to  these  precautions,  are  peculiar  to 


Tombs  hewn  in  the  Rock. 


Matthew.  The  objections  which  have  been  urged 
against  the  accuracy  of  these  details,  are  readily 
answered. 


Ver.  57.  When  evening  was  come.  The  first 
evening  before  sundown,  at  which  time  the  bodies 
must  be  removed  (Deut.  xxi.  23).  Our  Lord's 
death  took  place  at  three  in  the  afternoon.  — 
There  came  a  rich  man.  Probably,  to  the  com- 
pany of  women  standing  on  Golgotha  (ver.  56). 
His  going  to  Pilate  is  mentioned  afterwards.  The 
fact  of  his  being  a  '  rich  man  '  is  mentioned  here, 
in  allusion  to  Is  liii.  9  :  '  With  the  rich  in  His 
death.'  —  Of  Arimathea.  Either  Ramah  in  Ben- 
jamin (Josh,  xviii.  25  ;  comp.  Matt.  ii.  iS)  or  Ra- 
mah (Ramathaim)  in  Ephraim,  the  birth-place 
of  Samuel  ( i  Sam.  i.  19).  The  form  favors  the 
latter  view ;  the  addition  of  Luke  :  '  a  city  of 
the  Jews,'  the  former.  —  Named  Joseph.  One 
Joseph  takes  care  of  Jesus  in  His  infancy,  an- 
other provides  for  His  burial. — Jesus' disciple. 
'  Secretly  for  fear  of  the  Jews '  (John  xix.  38). 
He  was  a  member  of  the 
~  Sanhedrin,  of  high  character, 

who  had  not  consented  to  the 
murder  (Luke  xxiii.  50,  51). 
He  seems  to  have  feared  that 
the  body  might  be  removed 
in  a  disgraceful  manner,  and 
his  secret  faith  having  been 
quickened,  he  took  a  deci- 
sive step.  Ecclesiastical  tra- 
dition makes  him  one  of  '  the 
seventy '  and  the  first  who 
preached  the  gospel  in  Eng- 
land. 

Ver.  58.  This  man  went 
to  Pilate.  To  the  palace. 
'  He  went  in  boldly  '  (Mark 
XV.  43).  Although'it  was  the 
Jewish  custom  to  bury  the 
bodies  of  the  crucified  before 
sunset,  Pilate's  consent  was 
necessary.  On  Pilate's  sur- 
prise, see  Mark  xv.  44.  — 
Then  Pilate  commanded.  The 
ready  consent  may  have  been 
owing  to  the  station  and  char- 
acter of  Joseph. 
Ver.  59.  And  Joseph  tooic  it.  The  body  was 
taken  down  by  Joseph  ( Mark,  Luke,  and  John). 
—Wrapped  it  in  a  clean  linen  cloth.     A  winding 


Chap.  XXVIII.]       THE    GOSPEL  ACCORDING   TO    MATTHEW. 


sheet.  This  would  enclose  the  spices  used  in 
the  temporary  embalming,  which  now  took  place, 
Nicodemus  having  brought  the  spices  (John  xix. 
39,  40).  There  was  not  time  enough  to  embalm 
on  Friday  evening,  so  the  costly  gifts  of  Nico- 
demus were  used  to  preserve  the  body,  the 
women  preparing  in  the  interval  what  they 
thought  necessary  for  the  further  anointing. 

Ver.  60.  In  Ms  own  new  tomb.  Peculiar  to 
Matthew,  but  implied  in  the  other  accounts. 
The  fact  that  it  was  '  new '  (comp.  Luke  xxiii. 
53;  John  xix.  41),  seems  designed  to  overcome 
any  suspicion  as  to  the  identity  of  Him  who  rose. 
The  location  was  in  a  '  garden  '  (John  xix.  41 ), 
near  the  spot  of  the  crucifixiori  and  hence  well 
adapted  for  the  hurried  burial. — In  the  rock, 
an  artificial  excavation,  probably  prepared  at 
great  cost.  It  seems  to  have  been  cut  horizon- 
tally and  not  downward. —He  rolled  a  great 
stone.  The  common  method  of  closing  sepul- 
chres. —  To   the   door.     There  was   but  one  en- 

tr3.11CG.  • 

Ver.  61.  Was  there,  at  the  tomb.  —  The  other 
Mary.  'The  mother  of  Joses'  (Mark  xv.  47), 
already  mentioned  in  ver.  56.  According  to 
Luke  the  female  disciples  from  Galilee  all  beheld 
the  sepulchre,  and  returned  to  prepare  spices 
and  ointments,  resting  on  the  Sabbath,  which 
began  that  evening.  These  two  not  only  saw 
where  He  was  laid  (Mark)  but  lingered  there, 
sitting  over  against  the  sepulchre,  as  the  evening 
came  on. 

Ver.  62.  The  morrow,  which  is  the  day  after 
the  preparation.  The  day  of  the  preparation 
was  Friday,  as  is  plain  from  Mark  xv.  45.  '  The 
morrow '  was  therefore  the  Jewish  Sabbath, 
though  it  is  not  called  so  here.  The  first  day  of 
the  Passover  (Friday)  was  in  one  sense  a  Sabbath, 
hence  this  designation  is  more  definite.  It  is  also 
supposed  that  the  word  'preparation'  was  the  sol- 
emn designation  in  use  among  the  Christians  to 
distinguish  the  Friday  of  the  crucifixion  (Mey- 
er).—  Gathered   together.     On   Saturday  morn- 


239 


ing  ;  the  great  Sabbath  of  the  year,  as  the  verse 
plainly  states.  While  our  Lord  rested  in  the 
tomb,  they  desecrated  the  Sabbath,  despite  their 
great  scrupulousness.  It  is  urged  that  this  must 
have  taken  place  on  Friday  evening  after  six 
o'clock,  since  the  rulers  would  guard  against  the 
stealing  away  on  the  first  night  as  well  as  on  the 
subsequent  one.  But  their  anxiety  was  about 
the  night  preceding  the  third  day  (ver.  64).  Be- 
sides the  women  were  evidently  not  aware  of  the 
presence  of  the  guard  (Mark  xvi.  3).  This  is 
accounted  for,  if  we  suppose  that  this  incident 
occurred  on  Saturday,  and  not  on  Friday  evening 
after  six  o'clock. 

Ver.  63.  We  remember,  etc.  Comp.  chap, 
xii.  40;  John  ii.  19.  Even  if  the  meaning  of  the 
saying  was  hid  from  the  disciples  ;  enmity  was 
quick  to  apprehend  it. —That  deceiver.  The 
language  of  triumph,  despite  their  request. 
Friends  and  foes  were  both  busied  about  the 
dead  Christ. 

Ver.  64.  Until  the  third  day,  from  His  death, 
the  third  after  and  including  Friday. —  The  best 
authorities  omit  'by  night.'  —  Worse  than  the 
first.  The  claim  to  be  the  Messiah,  etc.,  was  in 
their  view  the  first  deceit.  As  regards  the  effects 
of  a  belief  in  the  resurrection,  they  judged 
rightly. 

"Ver.  65.  Ye  have  a  guard,  or,  '  have  a  guard,' 
/.  e.,  I  permit  you  to  take  one.  The  Ro- 
man soldiers,  who  certainly  composed  the  guard 
(chap,  xxviii.  14),  were  not  under  their  command. 
—  Make  it  sure  as  ye  know  how.  Not  '  as  sure 
as  ye  can,'  nor  is  it  at  all  ironical.  He  gives  them 
the  guard,  and  they  are  to  use  the  means  as  they 
think  best.  Pilate  shirks  the  responsibility,  but 
again  gives  way.  Yet  this  was  overruled  for 
good. 

Ver.  66.  Sealing  the  stone.  A  string  was 
stretched  across  the  stone,  and  sealed  to  the  rock 
at  either  end,  with  wax  or  sealing-clay.  After 
these  precautions,  the  body  could  not  disappear, 
except  through  the  miracle  of  the  resurrection. 


Chapter  XXVIII. 


TJie  Resurrection. 


General  Remarks.  The  resurrection  of  Je- 
sus Christ  is  distinctly  asserted,  by  four  Evan- 
gelists whose  testimony  nowhere  shows  greater 
independence  of  each  other  ;  in  the  Acts  of  the 
Apostles  ;  it  is  preached  directly  or  assumed  in 
all  the  Epistles  ;  it  has  been  so  believed  for 
eighteen  centuries,  that  if  it  be  not  true  the  his- 
tory of  Christianity  becomes  a  streani  without  a 
fountain,  an  effect  without  a  cause.  All  theories 
which  seek  to  set  it  aside  (see  below)  have  proven 
utter  failures.  Without  it  there  is  no  gospel  of 
Jesus  Christ. 

In  the  various  narratives  of  this  most  wonder- 
ful and  mysterious  period  of  forty  days,  deal- 
ing with  facts  that  transcend  all  ordinary  Chris- 
tian experience,  we  might  expect,  if  any\vhere, 
differences  of  statement.  The  difficulty  in  har- 
monizing the  narratives  satisfactorily  in  every 
particular,  arises  naturally  from  our  want  of 
knowledge  of  all  the  details  in  the  precise  order 
of  their  occurrence.     Indeed,  minor  differences 


with  substantial  agreement,  confirm  the  main 
facts,  far  more  than  a  literal  agreement  would. 
The  Gospel  witnesses  suggest  no  suspicion  of  a 
previous  understanding  and  mutual  dependence. 
'  The  confusion  which  confessedly  exists  in  this 
part  of  the  gospel  narrative,  and  the  consequent 
difficulty  of  reducing  it  to  one  continuous  account, 
is  not  the  fault  of  the  historians,  but  the  natural 
effect  of  the  events  themselves,  as  impressed 
upon  the  senses  and  the  memory  of  different  wit- 
nesses. If  it  had  pleased  God  to  inspire  a  single 
writer  as  the  historian  of  the  resurrection,  he 
would  no  doubt  have  furnished  as  coherent  and 
perspicuous  a  narrative  as  any  other  in  the  sacred 
volume.  But  since  it  entered  into  the  divine 
plan,  as  a  necessary  element,  to  set  before  us  no< 
a  single  but  a  fourfold  picture  of  our  Saviour's 
life  and  death,  we  must  purchase  the  advantage 
of  this  varied  exhibition,  by  submitting^  to  its  in- 
cidental inconveniences,  among  which  is  the  dif- 
ficulty, just  referred  to,  of  combining  all  these 


240  THE    GOSPEL   ACCORDING    TO    MATTHEW.       [Chap.  XXVIII.  i-io, 

views,  taken  from  different  points  of  observation, 
into  one  complete  view  to  be  seen  at  the  same 
moment '  (J.  A.  Alexander). 

Order  of  Appearances.  We  suggest  the 
following  as  the  most  probable  view ;  certainty  is 
perhaps  impossible. 

(i.)  To  Mary  Magdalene  (John  xx.  14;  Mark 
xvi.  9). 

(2.)  To  the  other  women  (Matt,  xxviii.  9). 
The  main  difficulty  in  harmonizing  the  accounts 
is  just  here.  Some  transpose  ( i)  and  (2).  Mark 
xvi.  9  (that  passage  is  authentic,  if  not  genuine, 
see 'notes  there)  is  explicit,  while  John's  account 
implies  the  same.  The  details  of  (i)  and  (2)  may 
be  thus  arranged  :  {a.)  Three  women  start  for  the 
sepulchre,  early  on  Sunday  morning  (Mark  xvi. 
I  ;  comp.  Matt,  xxviii.  i),  followed  by  others 
bearing  spices  (Luke  xxiv.  i).  {/>.)  These  three 
finding  the  stone  rolled  away  are  differently  af- 
fected; Mary  Magdalene  starting  back  to  meet 
the  male  disciples  who  are  also  coming  (John  xx. 
2)  ;  the  other  two  remaining,  approach  nearer 
and  see  one  angel  sitting  upon  the  stone  (Matt, 
xxviii.  2-7).  They  go  back  to  meet  the  other 
women  coming  with  the  spices,  {c.)  While  all 
are  absent  Peter  and  John  come  and  find  the 
tomb  empty  (John  xx.  3-10).  (d.)  Mary  Mag- 
dalene returns,  sees  two  angels  in  the  grave 
(John  XX.  12),  and  turning  round  sees  Jesus  (Jirsf 
appearance),  and  takes  the  tidings  to  the  disciples 
(John  x.x.  14-18).  {e.)  The  other  two,  surprised 
by  tne  message  of  the  angel,  meet  the  women 
bringing  spices  ;  all  visit  the  tomb  and  see  the 
two  angels  standing  (Luke  xxiv.  4-7),  one  of 
whom  was  sitting  on  the  right  side  as  they  en- 
tered (Mark  xvi.  5).  (_/. )  As  they  go  back  they 
meet  the  Lord  (Matt,  xxviii.  9).  The  apparent 
confusion  in  the  narratives  is  but  an  apt  reflec- 
tion of  the  tumult  of  doubt,  fear,  and  joy  which 
possessed  the  whole  company  during  that  day, 
as  the  different  stories  were  repeated. 

(3.)  To  Peter  (Luke  xxiv.  34;   i  Cor.  xv.  5). 

(4.)  To  the  two  disciples  on  the  way  to  Em- 
maus,  toward  evening  on  Sunday  (Mark  xvi.  12, 
13  ;  Luke  xxiv.  13-32). 

(5.)  To  the  Apostles  [except  Thomas),  on  Sun- 
day evening  (Mark  xvi.  14  ;  Luke  xxiv.  36  ;  John 
xx.  19,  24).  —  These  five  occurred  on  the  day  of 
die  resurrection. 

(6.)  To  the  Apostles,  including  Thomas  ;  a 
week  after  (John  xx.  24-29),  in  Jerusalem,  where 
they  had  waited  throughout  the  Passover.  That 
ended  on  Friday,  on  Saturday  (the  Jewish  Sab- 
bath) they  would  not  start  for  Galilee  ;  perhaps 
they  waited  over  Sunday  because  they  already 
regarded  it  as  holy. 

(7.)  In  Galilee,  at  the  Lake  of  Gennesaret  to 


seven  disciples  (John  xxi.),  the  third  time  to  the 
assembled  Apostles  (John  xxi.  14). 

(8.)  To  the  multitude  of  disciples  on  a  moun- 
tain in  Galilee  (Matt,  xxviii.  16-20  ;  comp.  Mark 
xvi.  15-1S  ;  I  Cor.  xv.  6).  Possibly  the  passage 
in  I  Cor.  refers  to  still  another  appearance. 

(9.)  To  James  (i  Cor.  xv.  7).  It  is  doubtful 
which  James  this  was  ;  and  equally  so  whether 
it  was  in  Galilee  or  Jerusalem. 

(10.)  The  final  ajjpearance,  closing  with  the 
Ascension  (Luke  xxiv.  50,  51  ;  Acts  i.  9,  10). 
Probably  referred  to  in  the  last  clause  of  i  Cor. 
XV.  7.  Others  make  that  a  distinct  appearance, 
and  so  reckon  (see  under  8)  twelve  instead  of 
ten. 

Why  did  not  Christ  show  Himself  to  His  en- 
emies ?  John  xiv.  19  fairly  implies  that  our  Lord 
would  not  thus  do.  If  we  look  for  reasons  why 
He  would  not,  they  may  readily  be  found.  As 
regards  His  enemies  His  holiness  forbade  such 
an  honor  to  those  who  had  wickedly  crucified 
Him;  His  wisdom  forbade  His  constraining 
them  to  a  belief,  not  of  the  heart,  which  would 
only  rouse  anew  false  expectations ;  His  love 
forbade  it ;  for  those  who  could  be  reached  by 
the  gospel  would  be  far  more  ready  to  receive 
it,  if  there  had  not  intervened  such  an  appearance 
to  them.  Without  the  Spirit's  influence  it  would 
only  have  hardened  them.  As  regards  His  dis- 
ciples, such  appearances  would  have  interfered 
with  the  progress  of  their  strengthening  convic- 
tion of  His  resurrection,  by  depriving  them  of 
the  assuring  intercourse  and  quiet  contemplations 
of  the  forty  days.  As  regards  the  proof  of  the 
fact :  those  who  will  not  accept  the  testimony 
which  comes  from  the  disciples  whose  unbelief 
gradually  gave  way  to  settled  faith,  would  not  be 
influenced  by  any  evidence  that  might  have  come 
from  the  Sanhedrin. 

Matthew  mentions  only  the  appearance  to  the 
women  on  the  day  of  the  resurrection,  and  to  the 
eleven  on  the*mountain  in  Galilee,  inserting  the 
bribery  of  the  guards  as  the  sequel  of  chap. 
xxvii.  62-66.  Ver.  18  is  also  peculiar  to  this 
Gospel.  The  command  to  go  into  Galilee  is 
found  in  Mark's  account,  and  John  tells  in  great- 
est detail  what  occurred  there,  so  that  both  the 
command  and  its  fulfilment  are  well  established. 
Luke  xxiv.  49  is  not  in  conflict  with  this  ;  judg- 
ing from  the  context  there  that  command  was 
given  after  the  return  from  Galilee.  The  disci- 
ples would  naturally  linger  at  Jerusalem  ;  hence 
the  first  command  was  needed,  to  bring  them  to 
the  most  fitting  place  for  the  appearance  to  the 
whole  Church  (in  Galilee  where  it  was  safer,  and 
where  the  new  Church  would  be  most  separated 
from  the  Old  Economy). 


Chapter   XXVIII.    i-io. 
The  Resurrection. 


I 


N  1  the  end  of  the  sabbath,^  as  it  besran  to  dawn  toward  "■  mark  xvi. 
the  first  day  of  the  week,  came  ^  Mary  Magdalene  and  *the  ^  se'J'chap°' 
2  other  Mary  to  see  the  sepulchre.     And,  behold,  there  was  a 


xxvii.  61 ; 
comp.  John 


Now  in 


2  sabbath  day 


XX.  I. 


Chap.  XXVIII.  i-io.]       THE   GOSPEL  ACCORDING   TO   MATTHEW.  241 

great  earthquake  :  for  '^  the  ^  ansrel  of  the  Lord  descended  from  "  <-"omp-Luke 

■^  XXIV.    4  ; 

heaven,  and  came  and   rolled  back'^  '^the  stone  from  the  door°  ,  J'.;'"' ^"^  ■?.• 

'     a  Lnap.  xxvii. 

3  and  sat  upon  it.     *  His   countenance  *^  was  like '^  li^htnins'.  and    ^°'^^-  ^ 

4  -^his  raiment  white  as  snow  :  And  for  fear  of  him  the  keepers  ^-^tirqlMark 

5  did  shake,^  and  became  as  dead  meu.^^     And  the  angel  "  an-  ^  see^'cUap. 
swered  and  said  unto  the  women,  Fear  not  ye  :  for  I  know  that    '"■^^' 

6  ye  seek  Jesus,  which  was  ^^  crucified.     He  is  not  here  :  for  he 

is  risen,  ''as  ^^he  said.    Come,  see  the  place  where  the  Lord  lay.  /t  Chap. xxvii. 

7  And  go  quickly,  and  tell  his  disciples  that  he  is  risen  from  the    ^^' 
dead  ;  and,   behold,i3  » he  goeth  before  you  into  Galilee  ;  there  . ,, 

'  Vers.  lo,  i6j 

8  shall  ye   see   hmi :  lo,   I  have    told  you.     And    they  departed    ""^^p-  '"''''• 
quickly  from  the  sepulchre  ^^  with  fear  and  great  joy  ;  and  did 

run  ^5  to  bring  his  disciples  word. 

.  k  Comp.Mark 

9  And  as  they  went  to  tell  his  disciples,^^  behold,  Jesus '^' met    ''^i-g;  Jo'i" 
them,  saying,  All  hail.     And  they  came  and  '  held  him  by  the  ^'  ''  l^'"^^  '^• 
feet,  and  '"worshipped  him.     Then  said  ^^  Jesus  unto  them.  Be 
not  afraid  :  ^^  go  tell  »  my  brethren  '  that  they  go  20  into  Galilee, 
and  there  shall  they  see  me. 


10 


appearance 


away 


"  who  liath  been  12  ^^^^  ^s  "  Jq  u  ^omb 

1^  T/ie  best  mithorities  omit  as  they  went  to  tell  his  disciples 
"  took  hold  of  his  is  gaith  i»  Fear  not 


^  The  best  mithorities  otnitivom.  the  door 
8  watchers  ^  quake  10  dead  men 

1^  and  ran 

^°  depart 


i)t  Ver.   17 ; 

see     cliap. 

viii.  2. 
«  John  XX.  17; 

comp.    Ps. 

xxii.    22 ; 

Rom.   viii. 

29;  Heb.  ii. 

II,  12. 


Ver.  I.     Now  in  the  end  of  the  Sabbath  day, 

/.  e.,  the  Jewish  Sabbath.  The  next  clause  shows 
che  time  of  the  clay  ;  so  that  it  was  really  after 
the  Sabbath  had  ended,  according  to  the  Jewish 
mode  of  reckoning  the  days.  —  As  it  began  to 
dawn  toward.  Literally  '  at  the  dawning  into.' 
Mark  says  :  '  at  the  rising  of  the  sun  ;  '  Luke  : 
'very  early  in  the  morning'  (literally  'deep 
daiun  ')  ;  John  :  '  while  it  was  yet  dark.'  Mark 
also  says  :  'very  early  in  the  morning.'  See  Mark 
xvi.  2.  The  twilight  in  Palestine  is  not  of  very 
long  continuance  as  compared  with  most  Euro- 
pean countries,  so  that  all  point  to  about  the 
same  time,  namely,  day-break. — Mary  Magda- 
lene. John  mentions  her  alone.  —  And  the  other 
Mary.  See  chap,  xxvii.  61,  which  suggests  why 
Mai  the  w  mentions  these  two,  omitting  'Salome,' 
whom  Mark  (xvi.  i)  names. — To  see  the  sepul- 
chre. The  purpose  of  anointing  or  embalming 
the  body  is  omitted  by  Matthew  (see  accounts  of 
Mark  and  Luke).  These  two  women  did  not 
bear  the  spices.  Another  motive  was  present, 
an  unconscious  hope  of  the  resurrection  which 
hurried  these  women,  who  had  watched  by  the 
sepulchre,  in  advance  of  the  others,  mentioned 
by  Luke.  Joanna,  wife  of  Chuzas,  Herod's  stew- 
ard (Luke  viii.  3),  may  have  been  in  the  advance 
party,  or  with  the  larger  band  coming  with  the 
S])ices  which  had  been  prepared  by  all  the  female 
Galilean  disciples  (comp.  Luke  xxiii.  55-xxiv. 
i-io). 

Ver.  2.  A  great  earthquake.  Probably  wit- 
nessed by  tlie  women.  They  first  questioned 
how  the  stone  should  be  rolled  away,  so  that  they 
could  embalm  the  body  (Mark  xvi.  3).  The 
earthquake  is  connected  with  the  sudden  rolling 
16 


away  of  the  great  stone  by  the  angel.  —  For  an 
angel  of  the  Lord.  The  resurrection  itself  was 
not  a  matter  of  actual  bodily  vision,  and  seems 
to  have  taken  place  before  the  stone  was  rolled 
away  (ver.  6).  The  tomb  was  opened  for  the 
sake  of  the  women  and  the  disciples,  not  to  al- 
low the  Lord  to  pass  out.  The  stone  could  not 
have  been  a  hindrance  to  Him  (comp.  John  xx. 
19,  26).  — And  sat  upon  it.  This  is  to  be  distin- 
guished from  all  the  other  angelic  appearances. 
Mary  Magdalene  probably  started  back  about 
this  time,  and  left  the  other  Mary  and  Salome  to 
see  and  hear  the  angel.  Some  think  the  occur- 
rences of  this  verse  preceded  the  coming  of  the 
women  and  were  witnessed  by  the  soldiers  only, 
and  that  the  message  of  vers.  5-7  was  spoken  by 
the  angel  inside  the  tomb,  but  this  is  grammatic- 
ally less  probable. 

Ver.  3.  His  appearance,  rather  than  his  form. 
—  As  lightning.  In  its  exceeding  brightness. 
Comp.  the  other  descriptibns  of  the  angels  within 
the  sepulchre  (Mark  xv.  5  ;  Luke  xxiv.  4 ;  John 
XX.  12).  These  angelic  appearances  cannot  be  re- 
garded as  visions.     The  accounts  are  too  explicit. 

Ver.  4.  For  fear  of  him,  i.  e.,  of  the  angel. 
As  the  angel  was  there  when  the  women  came, 
and  the  guard  did  not  go  back  to  the  city  until 
after  the  women  departed  (ver.  11),  it  seems 
most  probable  that  all  these  occurrences  took 
\>\^.ce,jiist  as  the  women  came.  —  The  watchers 
did  quake.  In  their  terror  they  did  not  prevent 
the  women  from  going  into  the  sepulchre. 

Ver.  5.  Fear  not  ye.  Let  the  soldiers  fear,  but 
wo\. ye.  This  indicates  that  all  were  still  outside 
the  tomb.  —  For  I  know.  He  came  to  help  them 
in  this  hour  of  perplexity,  not  to  frighten  them. 


242 


THE   GOSPEL  ACCORDING   TO    MATTHEW.     [Chap.  XXVIII.  11-20. 


—  Who  hath  been  crucified.  The  form  used  is 
common  in  the  New  Testament,  pointing  to  what 
has  happened,  l)iit  with  present  results. 

Ver.  6.  He  is  not  here,  for  he  is  risen.  Hilary  : 
•Through  woman  death  was  first  introduced  into 
the  world ;  to  woman  the  first  announcement 
was  made  of  the  resurrection.'  —  Even  as  he 
said.  Comp.  the  e.xpansion  of  this  thought  in 
Luke  x.xiv.  6,  7,  to  all  the  women  afterwards, /« 
the  sepulchre.  —  The  Lord.  So  an  angel  speaks 
of  'Jesus  who  hath  been  crucified-' 

Ver.  7.  Tell  his  disciples.  This  is  a  message 
to  the  disciples,  as  a  body.  Women  bore  the 
first  glad  tidings  from  beyond  the  grave. — He 
goeth  before  you  into  Galilee  ;  as  had  been  fore- 
told in  chap.  -xxvi.  32.  Comp.  John  x.  4.  The 
gathering  of  the  flock  in  Galilee  was  a  measure 
of  prudence,  to  prevent  persecution,  and  to  dis- 
sociate them  from  the  old  temple.  —  There  shall 
ye  see  him.  Still  part  of  the  message,  and  yet 
indirectly  applicable  to  the  hearers  also. — Lo,  I 
have  told  you.  These  words,  adding  solemnity 
to  the  important  announcement,  are  peculiar  to 
Matthew,  and  a  mark  of  accuracy. 

Ver.  8.  And  they  departed  quickly  from  the 
tomb.  As  we  suppose,  the  visits  of  Peter  and 
John,  and  of  Mary  Magdalene,  occurred  ne.xt ; 
then  these  two  women  met  the  others,  and  re- 
turning with  them,  all  entered  the  tomb,  where 
the  message  was  repeated  (Luke  xxiv.  3-8).  The 
word  '  quickly '  is  not  against  this,  for  the  events 
must  have  taken  place  in  rapid  succession. — 
With  fear  and  great  joy.  A  natural  state  of 
mingled  feeling,  in  view  of  what  they  had  seen 
and  heard.  Fear  at  what  they  had  seen,  joy  at 
what  they  had  heard,  and  both  mingled  because 
the  latter  seemed  too  good  to  be  true.  The  sarnie 
state  of  mind  is  indicated  in  all  the  accounts. 

Ver.  9.  The  first  clause  is  to  be  omitted,  but 
the  sense  is  not  affected.  —  Behold,  Jesus  met 
them.  This  (the  second)  appearance  is  mentioned 
by  Matthew  only.  Luke  xxiv.  24:  'but  Him 
they  saw  not,'  is  a  report  of  what  the  two  disci- 
ples had  heard  before  they  left  Jerusalem.  —  All 
haU.  A  joyous  salutation.  —  Took  hold  of  his 
feet.  Li  mingled  fear  and  joy.  The  action  was 
very  natural  in  such  circumstances,  and  was  al- 
lowed to  strengthen  the  evidence  of  His  resur- 
rection (comp.  on  the  other  hand,  John  xx.  17). 
In  Mary's  case  this  was  not  necessary. — And 
worshipped  him.  Before  the  resurrection,  '  wor- 
ship '  had  been  rendered  to  Jesus  by  strangers, 
not  by  the  disciples.  We  therefore  think  that 
religious  worship  is  here  meant,  not  mere  rever- 
ence, though  the  word  often  has  the  latter  sense. 
'The  intercourse  and  companionship  of  the  Lord, 
after  His  resurrection,  with  His  disciples,  during 
the  forty  days  of  joy,  bore  manifestly  a  different 
character  from  what  they  did  before  His  death. 


Through  His  death  and  resurrection,  the  glori- 
fication of  His  body  had  begun  '  (Lisco). 

Ver.  10.  Fear  not.  This  injunction  was  called 
for  by  the  mingled  emotions  of  those  addressed. 
The  language  has  also  the  vivacious  form  of  joy- 
ous feeling.  —  Go,  rell  my  brethren.  A  touching 
term  coming  from  the  Risen  One,  and  applied  to 
those  who  had  forsaken  Him.  It  indicates  His 
continued  affection  and  their  fellowshi]5  wit!'. 
Him  in  His  glory.  —  That  they  depart  into  Gali> 
lee.  In  the  excited,  half  doubting,  half  rejoicing 
mood  which  characterized  all  the  believers,  male 
and  female,  there  was  a  necessity  for  a  repetition 
of  this  command  (see  ver.  7).  Frequent  appear- 
ances, repeated  commands  \\&x&  called  for ;  the 
first  to  convince  them,  the  second  to  direct  them. 
(According  to  our  view  of  the  harmony,  this 
message  had  been  given  twice  already  by  the 
angels  :  once  without  and  again  within  the  sepul- 
chre.) Our  own  experience  shows  the  same  need. 
Hence  we  are  prepared  to  exjject  that  there  were 
other  appearances  than  those  recorded  here. 
Matthew  passes  over  most  of  them,  mentioning, 
probably,  only  those  which  impressed  his  own 
mind  most,  or  seemed  best  adapted  for  his  pur- 
pose. —  And  there  shall  they  see  me.  This  seems 
to  refer,  as  in  ver.  7.  to  the  whole  body  of  the 
disciples,  who  under  the  leadership  of  the  eleven 
returned  to  Galilee  about  nine  days  afterwards, 
many  of  whom  came  to  Jerusalem  again  before 
the  Ascension  (Acts  i.  13-15).  Matthew  is  si- 
lent about  the  subsequent  appearances  to  the 
Apostles  in  Jerusalem  (Mark  xvi.  14;  Luke  xxiv. 
36  ;  John  xx.  19,  26),  though  present  on  these 
occasions.  As  he  wrote  for  Jewish  Christians  he 
may  have  wished  to  emphasize  the  ajjpearances 
in  Galilee,  in  order  to  lead  their  minds  away 
from  Jerusalem,  to  which  their  education  would 
still  make  them  cling.  All  theories  of  different 
traditions  (Judean  and  Galilean)  about  the  resur- 
rection, are  unsupported  by  the  contents  of  the 
several  Gospels. 

All  attem]3ts  to  deny  the  historical  character  of 
the  resurrection  and  the  subsequent  manifesta- 
tions of  Christ  have  failed.  To  suppose  that  the 
Apostles  lied,  as  did  the  .Sanhedrin  (chap,  xxviii. 
13),  is  a  moral  impossibility  ;  that  the  resurrec- 
tion was  a  mere  reviving  from  apparent  death  is 
a  physical  impossibility  ;  that  the  apjjearances 
were  mere  visions,  ecstasies,  having  no  reality 
outside  the  minds  of  the  persons,  is  psychologi- 
cally impossible  ;  such  visions  are  not  so  often 
repeated  nor  to  so  many  persons.  Phantoms, 
visions,  the  result  of  too  lively  imaginations  (  !  ) 
do  not  revolutionize  the  world.  Consistency  re- 
quires that  those  who  deny  the  reality  of  the  res- 
urrection, deny  the  Apostolic  history  also  ;  and 
what  is  then  left  to  account  for  Christianity,  a 
fact  which  must  be  accounted  for  ? 


Chapter  XXVIII.  11-20. 
The  Falsehood  in  Jerusalem  ;  the  Appearance  in  Galilee. 

11  "\  TOW  when^  they  were  going,  behold,  some  of  ''the  watch^  «  chap.xxvii. 
1  ^    came  into  the  city,  and  shewed  ^  unto  the  chief  priests  all 

12  the   things  that  were  done.*     And  when  they  were  assembled 
^  while  2  guard  ^  ^q\^  4  come  to  pass 


d  Chap.   ix. 
3 1  ;   Mark  i. 


Chap.  XXVIII.  11-20.]      THE   GOSPEL  ACCORDING   TO   MATTHEW.         243 
with  the  elders,  and  had  taken  counsel,^  they  gave  large  money 

13  unto  the  soldiers,  Saying,  Say  ye,  His  disciples  came  by  night, 

14  and  stole  him  away^  while  we  slept.  And  if  this  come  to ''the  *  Ch.ip.xxvu. 
governor's  ears,  we  wilP  persuade  him,  and  secure  you.'^  g^  <r  Acts  xii.  20. 
they  took  the  money,  and  did  as  they  were  taught  :  and  this 
saying  ''is  commonly  reported^  among  the  Jews  until  this 
day. 

Then^  the  eleven  disciples  *went  away  ^°  into  Galilee,  into  a^^  e  Seever.  7. 
mountain  *  where  Jesus  had  appointed  them.     And  when  they 

18  saw  him,  •''they  worshipped  him  :  but  some  doubted.    And  Jesus / See  ver. 9. 

.  .     ,         .  S  r>iin.  vii.  13, 

came^^  and  spake  unto  them,  saying,  ''All  power  is^^  given  unto 

19  me  in  heaven  and  in  ^*  earth.  ''  Go  ye  therefore,  and  *  teach 
*alP^  nations, ''baptizing  them' in  ^^  the  name  of  the  Father, 

20  and  of  the  Son,  and  of  the  Holy  Ghost :  Teaching  them  to 
observe  all  things  whatsoever  I  have  ^^  commanded  you  :  and, 
lo,  I  am  with  you  alway,  eveji  unto  '"the  end  of  the  world. 
Amen.^^ 


15 


16 
17 


5  And  having  assembled  with  the  elders  and  taken  counsel  ^  away 

■'  make  you  secure  ^  was  spread  abroad  ^  But 

^°  o/nii  away  ^^  unto  the  ^^  came  to  thetn  ^^  authority  was 

^*  on  ^5  make  disciples  of  all  the  1®  into 

^''  oiiiil  have  ^*  The  best  mitJiorities  omit  Amen. 


Acts  ii. 
36  ;    Rom. 
xiv.  9 ;  Eph. 
i.    20-22  ; 
Phil.    ii.    9, 
10 ;  Col.  ii, 
JO ;    I  Pet. 
iii.  22 ;  see 
chap.  xi.  27 

h  Mark  xvi. 
15,  16. 

i  Chap.  xiii. 

k  Luke  xxiv. 

47- 
/  Rom.  VI.  3  ; 

Gal.  iii.  27. 
>«  See  chap. 

xiii.  39. 


Contents.  The  two  incidents  of  this  section 
seem  to  have  been  placed  together,  to  mark  a 
contrast.  Judaism  reaches  its  lowest  point,  when 
it  must  bribe  heathen  soldiers  to  lie  for  it.  Mat- 
thew would  thus  lead  the  minds  of  the  Jewish 
Christians,  for  whom  he  wrote,  away  from  the 
desecrated  mount  in  Jerusalem,  to  the  mount  in 
Galilee,  where  our  Lord  proclaims  His  glory  and 
power.  The  Gospel  closes  with  a  command  and 
a  promise  (ver.  20)  to  those  who  should  go  forth 
as  despised  Nazarenes  (Galileans),  the  fulfilment 
of  which  not  only  proves  the  falsity  of  the  rulers' 
story,  but  left  Judaism  forever  impotent.  It  is 
a  fitting  close  for  all  time.  For  on  the  fulfil- 
ment of  the  promise,  always  connected  with  obe- 
dience to  the  command,  rests  the  proof  of  the 
whole  simple  narrative. 

Ver.  II.  While  they  were  going.  The  fact 
that  the  soldiers  did  not  go  first,  indicates  that 
all  the  occurrences  at  the  sepulchre  occupied  but 
a  short  time.  —  Some  of  the  guard,  etc.  They 
told  the  truth,  possibly  hoping  for  a  bribe.  — 
Chief  priests,  under  whose  directions  they  had 
been,  and  to  whom  they  ought  to  report. 

Ver.  12.  Taken  counsel.  This  was  a  meeting 
of  the  Sanhedrin.  Whether  public  or  secret, 
regular  or  specially  called  to  meet  this  emer- 
gency, is  unknown.  — They,  i.  e.,  the  chief  priests 
and  elders.  — Gave  large  money.  More  than  they 
gave  Judas.  This  is  the  lowest  depth  of  their 
malice  ;  and  a  humiliating  position. 

Ver.  13.  Stole  him  away  while  we  slept.  The 
story  carries  its  refutation  on  its  face.  If  all  the 
soldiers  were  asleep,  they  could  not  discover  the 
thieves,  nor  would  they  have  proclaimed  their 
negligence,  the  punishment  for  which  was  death  ; 
if  even  a  few  of  them  were  awake,  they  might 


and  would  have  prevented  the  theft.  A  few 
timid  disciples  would  not  have  made  such  an  at- 
tempt. But  men  in  the  infatuation  of  unbelief, 
will  believe  any  story  however  improbable. 

Ver.  14.  And  if  this  (/.  e.,  the  reported  sleep- 
ing on  guard]  come  to  the  governor's  ears.  There 
is  no  evidence  that  Pilate  took  any  notice  of  the 
matter,  but  the  soldiers  ran  a  risk,  against  which 
they  are  now  insured.  —  We  will  persuade  him. 
A  hint  at  further  and  costly  bribery ;  for  Pilate 
was  avaricious  and  corrupt.  But  he  may  never 
have  heard  the  story.  —  Make  you  secure.  They 
were  ready  to  promise  this,  though  to  gain  their 
end  they  would  not  scruple  to  sacrifice  their 
tools. 

Ver.  15.  This  saying.  This  report  of  the  sol- 
diers ;  not  the  entire  account  here  given.  — Was 
spread  abroad.  This  points  to  the  time  when  the 
falsehood  gained  currency.  —  Until  this  day,  i.  e., 
when  the  Gospel  was  written,  possibly  thirty  or 
forty  years  after  the  resurrection.  It  was  current 
among  the  Jews  in  the  second  and  third  centu- 
ries, and  has  been  believed  in  later  times.  In 
view  of  this  currency  of  the  story,  it  follows  that 
either  the  Sanhedrin  or  the  early  Christians  in- 
vented a  lie.  There  is  no  middle  ground.  The 
testimony  we  possess,  the  proper  inquiry  after 
motives  on  either  side,  as  well  as  the  history  of 
both  for  eighteen  centuries,  show  conclusively 
that  it  was  the  early  Christians  who  invented  the 
falsehood. 

The  Risen  Lord  in  Galilee. 

Ver.  16.  But  the  eleven  disciples.  As  this 
meeting  was  appointed  before  our  Lord's  death 
(chap.  xxvi.  32)  as  the  message  of  the  angel 
(ver.  7),  repeated  by  our  Lord  Himself  (ver.  10" 


244        THE   GOSPEL  ACCORDING  TO    MATTHEW.       [Chap.  XXVIII.  11-20. 


was   probably  addressed  to  the  whole  body  of  ficiency  they  can  go.     Evidently  addressed  to  all 

disciples,  and  as  the  language  of  ver.  17  ('some  the  brethren,  not  to  the^  Apostles  only,  and  so 
doubted')   could   scarcely  apply   to   the    eleven,  '  ■   •       >  '     ^'        '- 

we    infer   that   all    the    disciples    who   could   be 


broughi-  together  were  assembled  on  this  occa- 
sion, identifying  it  with  the  appearance  men- 
tioned in  I  Cor.  xv.  6  ('five  hundred  brethren  at 
once').  It  was  probably  the  ^-/j,'/'//!  appearance, 
preceded  by  that  at  the  Sea  of  Galilee  (John 
xxi.j.     'The  eleven  disciples  '  are  mentioned  as 


understood  in  the  early  Church  (comp.  Acts  viii. 
1,4).  —  Make  disciples  of.  More  than  'teach.' 
It  includes  the  two  means  which  follow  :  '  bap- 
tizing'  'teaching'  (ver.  20),  probably  referring  to 
the  whole  process  of  Christianizing,  from  begin- 
ning to  end.  Because  Christ  rules  (ver.  18),  go, 
not  to  conquer  men  by  force,  but  to  work  on 
their  hearts — make  them  disciples,  docile  pupils 


representatives  of  the  entire  band. — Went  into  in  the  school  of  Christ.  — All  the  nations.     The 

Galilee.    Probably  on  the  Monday  after  the  Pass-  limitation  of  chap.  x.  5  is  now  removed.     Then 

over  feast  had  closed,  nine  days  after  the  resur-  the  disciples   needed  time  to   learn  ;  now  their 

rection.  —  Unto   the  mountain  where  Jesus  had  commission  is  made  universal.     Yet  the  Jewish 

appointed   them.     Evidently  a  definite  place   of  prejudice  could  not  be  overcome  at  once,  and  the 

meeting,   but   exactly  when    and   where   is   un-  Apostles  themselves,  until  further  revelation  came 

known.     An  apocryphal  tradition  of  a  late  date  (Acts   x.),   were  in  doubt  whether  circumcision 

(13th  century)  says  that  the  mountain  was  the  were  not  first  necessary.    This  fact  shows  that  we 

northern  peak  of  the  Mount  of  Olives,  which  it  could  never  have  had  the  gospel,  if  the  Gospel 

is   asserted,  was   called  Galilea.     But   this  is  a  history  had  not  been   explained  by  the  further 

useless   attempt  at  harmonizing    the    accounts,  revelation,  which  some  now  seek  to  underrate. 


There  was  a  good  reason  for  the  withdrawal  into 
the  district  of  Galilee,  remote  from  Jerusalem. 
Some  conjecture  that  it  was  Mount  Tabor.    Were 


Baptizing  them.  The  '  discipling  '  consists  of  two 
parts  :  baptism,  the  rite  of  admission,  and  the 
subseqiie7it  instrziction.     This  is  the  ordinary  pro- 


a  knowledge  of  the  locality  important,  it  would  cess  in  the  Christian  Church.  And  it  has  been 
have  been  pointed  out  to  us  as  definitely  as  it  usually  understood  as  referring  to  admission  into 
was  appointed  to  believers  then.  the  covenant  in  infancy ;  then  a  growing  up  in 
Ver.  17.  They  worshipped  him.  The  word  Christian  instruction.  Too  often,  parents  have 
might  mean  something  less  than  religious  wor-  clung  to  the  former  with  superstitious  scrupulous- 
ship,  but  it  does  mean  that  in  many  cases  ;  the  ness,  and  neglected  the  latter.  This  method  can 
matter  could  scarcely  be  mentioned,  if  it  meant  apply  only  to  Christian  churches  already  estab- 
less  here. — But  some  doubted.  A  few,  probably  lished.  As  the  Jewish  religion  began  with  the 
of  the  five  hundred,  not  of  the  '  eleven.'  Some  promise  of  God,  and  the  faith  and  circumcision 
say  the  doubt  was  respecting  the  identity  of  our  of  adult  Abraham  (see  Rom.  iv.  11),  so  the 
Lord,  and  find  in  it  an  evidence  of  their  caution  Christian  Church  was  founded  in  the  beginning, 
in  examining  the  evidence,  which  gives  their  sub-  and  is  now  propagated  in  all  heathen  countries 
sequent  conviction  and  testimony  the  greater  by  the  preaching  of  the  Gospel  to,  and  by  the 
weight.      But    they    came    there    because    they  baptism  of,  adults.     But  even  in  the  case  of  adult 


thought  He  was  risen,  and  the  sight  of  the  Lord 
had  ill  all  other  cases  produced  conviction,  The 
doubt  was  probably  whether  it  was  proper  to 
worship  Him,  especially  as  the  following  words 
of  our  Lord  apply  so  directly  to  such  a  doubt. 
So  now  'some,'  attached  to  our  Lord,  have  a 
speculative  doubt  as  to  the  propriety  of  accord- 
ing Him  Divine  honors.  When  it  becomes  a  posi- 
tive denial  of  the  power  He  claims  in  the  ne.xt 
verse,  genuine  faith  in  Him  is  scarcely  possible. 

Ver.  18.  And  Jesus  came  to  them.  He  may 
have  been  seen  first  at  a  distance,  or  He  may 
now  have  approached  those  who  doubted.  —  All 
authority  was  given  to  me  in  heaven  and  on 
earth.  An  expression  of  His  glorification  and 
victory.  The  primary  reference  is  to  His  author- 
ity as  Mediator,  extending  over  all  in  heaven 
and  on  earth,  for  His  Church.  It  '  was  given  ' 
by  the  Father,  to  Him  as  the  God-man,  though 
as  the  Eternal  Word,  He  had  such  glory  before 
the  foundation  of  the  world.  Before  the  resur- 
rection the  disciples  were  not  ready  for  this  rev- 
elation, nor  had  the  victory  of  the  God-man 
been  won.  Hence  to  exalt  the  truths  spoken  by 
our  Lord  before  His  death  above  those  which 
He  uttered  after  Plis  resurrection,  or  taught  His 
disciples  through  this  power,  is  to  lose  the  full 
glory  of  the  gospel.  Our  Lord  now  announces 
the  fact,  but  this  victory  was  won  at  the  Resur- 
rection.      He    lingers    on   eartii    to   assure    His 


converts,  a  full  instruction  in  the  Christian  re- 
ligion does  not,  as  a  rule,  precede,  but  succeed 
baptism,  which  is  an  initiatory  rite,  the  sacra- 
mental sign  and  seal  of  regeneration,  /.  e.,  of  the 
beginning  of  the  new  life,  not  of  sanctification 
or  growth  in  holiness.  —  Into  the  name,  etc.  This 
inckides  the  idea  of  '  by  the  authority  of,'  also 
'  dedicated  into  communion  and  fellowship  with.' 
It  implies,  not  only  a  confession  on  the  part  of 
the  one  baptized,  but  an  admission  to  privilege  : 
the  rite,  the  sign  and  seal  of  both.  It  is  into  one 
name,  of  the  Father,  and  of  the  Son,  and  of  the 
Holy  Ghost.  It  is  impossible  that  this  means, 
the  one  name  of  God,  of  a  mere  man,  and  of  an 
attribute  of  God.  It  is  the  one  name  of  One 
God,  existing  (as  well  as  manifested),  as  Father, 
Son,  and  Holy  Ghost.  Comp.  the  baptism  of 
Jesus,  where  all  three  persons  of  the  Godhead 
revealed  themselves.  —  The  doctrine  of  the  Trin- 
ity receives  powerful  support  from  passages  like 
this,  but  it  rests  even  more  on  facts,  on  the  whole 
Scripture  revelation  of  God  as  Father,  Son,  and 
Holy  Spirit  in  the  three  great  works  of  creation, 
redemption,  and  sanctification.  All  of  which  are 
signified  and  sealed  in  this  formula  of  baptism. 
Since  God  reveals  Himself  as  He  is  :  this  Trin- 
ity of  revelation  (ceconomical  Trinity)  involves 
the  Trinity  of  essence  (ontological  Trinity). 

Ver.  20.     Teaching  them.     This  teaching  is  a 
continued   process,    which    partly  precedes    and 


chosen  ones,  and  at  the  ascension  enters  into  His  partly  follows  baptism.     As  the  eleven  Apostles 

Inheritance.  and  their  companions  could  not  do  all   this,  we 

Ver.  19.  Therefore.   The  glorification  of  Christ  find  here  the  institution  of  a  continuous  baptiz- 

is   the   ground   of    His   sending   them,    and   the  ing  and  teaching.     That  this  involved  an  office, 

blessed  reason  why  in  their  weakness  and  insuf-  arises  not  only  from  the  necessity  of  the  case, 


Chap.  XXVIII.  1 1-20.]      THE   GOSPEL  ACCORDING   TO   MATTHEW.         245 


but  from  the  fact  that  the  Apostles  are  addressed 
primarily,  though  not  exclusively. — All  things 
whatsoever  I  commanded  you.  The  doctrines 
and  precepts  of  Christ,  nothing  less  and  nothing 
more,  are  the  proper  subjects  of  Christian  faith 
and  ]3ractice.  In  these,  however,  are  included 
the  Old  Testament  which  He  repeatedly  con- 
firms, and  the  further  revelations  He  made  to 
those  personally  'commanded'  by  Him,  includ- 
ing the  Apostle  Paul. — And,  lo.  To  encourage 
them. — I  am  with  you.  A  proof  of  Christ's 
Divinity.  By  His  Providence,  His  S])irit,  His 
life  ;  for  the  idea  of  vital  union  with  Him  had 
already  been  declared  (John  xiv.  20 ;  xv.  5 ;  xvi. 
22).  The  simple  language  of  the  passage,  as  well 
as  the  facts  of  Christian  history,  forbid  our  limit- 
ing this  promise  to  one  set  of  men,  claiming  to  be 
successors  of  the  Apostles.  There  is,  of  course, 
involved  a  special  promise  to  those  engaged  in  the 
fulfilling  of  the  previous  command.  The  Apos- 
tles, the  organizers  of  the  Church,  arranged  about 
the  appointment  of  those  who  should  perform  this 
service.  But  in  their  peculiar  otTice  they  could 
have  no  successors,  and  in  the  organization  of  the 
Church  they  were  governed  not  so  much  by  fornial 
rules  as  by  the  exigencies  of  the  case.  The  prom- 
ise of  Christ's  abiding  ])resence  is  to  His  ])eople 
as  individuals  constituting  a  whole,  those  in  re- 
sponsible stations  receiving  special  grace  only  as 


they  have  special  needs  which  they  present  on  the 
plea  of  this  promise. — Alway.  Literally:  'all 
tlie  days.'  Never  absent  a  single  day,  however 
dark,  until  the  last  when  He  shall  come  again. 
—  Unto  the  end  of  the  world.  This  does  not  set 
a  term  to  Christ's  presence,  but  to  His  invisible 
and  temporal  presence,  which  will  be  exchanged 
for  His  visible  and  eternal  presence  at  His  com- 
ing. Now  Christ  is  luitli  us  ;  then,  when  He  shall 
ai)|)ear  in  glory,  we  shall  be  wilh  J/iin  where  He 
is  (1  John  iii.  2).  The  fact  of  the  Ascension  is 
clearly  implied  here,  as  well  as  in  other  passages 
of  this  Cospel,  as  chap.  xxii.  44  ;  xxiv.  30;  xxv. 
14,  31  ;,xxvi.  64.  The  word  'Amen'  was  added 
afterwards.  The  Gospel  does  not  end  abrujjtly, 
but  a])i)ropriately  ;  simply  and  yet  majestically. 
Evidently  this  interview  is  recorded  by  the  Evan- 
gelist, as  implying  the  institution  of  the  Christian 
Church,  distinct  from  Judaism,  —  an  important 
point  for  readers  of  Jewish  origin.  If  men  now 
seek  for  the  Apostolic  Church,  let  them  remem- 
ber Christ's  words  as  recorded  by  an  A])ostle : 
and  they  will  find  it  where  Christ  is.  This  glo- 
rious fact  of  the  unbroken  succession  of  Christ's 
life  through  all  ages  of  Christendom  is  the  true 
doctrine  of  the  Apostolic  succession,  and  is  not 
only  an  irresistible  evidence  of  Christianity,  but 
an  unfailing  source  of  strength  and  encourage- 
ment to  the  believer. 


THE  GOSPEL  ACCORDING  TO 

MARK. 


T 


Chapter  I.    1-13. 
John  the  Baptist ;  our  Lord's  Baptism  and  Temptation. 
HE  beginning  of  the  gospel  of  Jesus  Christ,  "the  Son  of  "xiv. 33- .. 

°  ^  "^       ^  b  Matt.  m. 

God  ;  1  iii"-,6"'^" 

2  *As  it  is  written  in  the  prophets,^  "^Behold,  I  send  my  mes-  c  MAL.'iji.  i; 

11'  --  Matt.  XI.  10  J 

senger  before  thy  face,  which  shall  prepare^  thy  way  before  ^Lukevii.27. 

3  thee.*    ^  The  ^  voice  of  one  crying  in  the  wilderness.  Prepare     J°'i»  '•  ^3- 

4  ye   the   way   of   the   Lord,    make   his   paths    straight.^      John 

did   baptize  in   the   wilderness,  and   preach,'^  the  baptism   of  '  ^f  ActTli. 

5  repentance  *  for  the  remission  ^  of  sins.     And  there  went  out     ^'^■ 
unto  him  all  the  land  of  Judea,  and  they  ^  of  Jerusalem,  and 
were  all  ^^  baptized  of  him  in  the  .  river  of  ^^  Jordan,  confessing 

6  their  sins.     And  John  was  clothed  with  camel's  hair,  and  with 
a  girdle  of  a  skin  ^^  about  his  loins  ;  and  he  did  eat  locusts  and 

7  wild   honey  ;  ^^  And  ^'*  preached,  saying,  There  cometh  one  ^^ 
mightier  than  I  after  me,  the  latchet  of  whose  shoes  I  am  not 

8  worthy  to  stoop  down  and  unloose.     I  indeed  have  baptized  ^^ 

you  with  water  :  but  he  shall  baptize  you  with  the  Holy  Ghost.  /  matt^^-^^ 

9  ■''Audit  came  to  pass  in   those  days,  that  Jesus  ^  came  from    \ll^\^\^ 

10  Nazareth  of  Galilee,  and  was  baptized  of  John  in  Jordan.     And 
straightway  coming  up  out  of  the  water,  he  saw  ''  the  heavens  h  is.  kiv.  1. 
opened,^"  and  the  Spirit  like  ^^  a  dove  descending  upon  him  : 

11  And  there  came  a  voice  from   heaven,^'^  j-(7j/z;/^,  Thou  art  my 
beloved  Son,  in  whom^°  I  am  well  pleased. 

12  'And  immediately^^  the  Spirit  driveth  him^^  into  the  wilder-  zMatt.  it. 

13  ness.     And  he  was  there  ^^  in  the  wilderness  forty  days  tempted     iv.  1-13- 
of  Satan  ;  and  was  with  the  wild  beasts  ;  and  the  angels  min- 
istered unto  him. 

1  ( . )  instead  of  ( ; )  ^  The  best  mithorities  read  Isaiali  the  prophet 

8  who  shall  order  *  omit  before  thee                         ^  A 

®  ( ; )  instead  of  {.)  ''  John  appeared,  he  who  baptized  —  and  preached 

8  unto  remission  ^  all  they                 ^°  omit  all             "  omi/  of 

12  a  leathern  girdle  ^^  ( •  )  instead  of  {  ; )                              "  And  he 

'5  he  that  is  ^^  I  baptized                     '''  rending                  is  ^s 

1^  And  a  voice  came  out  of  the  heavens        2°  The  best  authorities  read  thee 

21  straightway  22  driveth  him  forth                           ^  ojnit  there 


Chap.  I.  1-13.]  THE   GOSPEL  ACCORDING   TO    MARK. 


Contents.  The  Evangelist,  intending  to  nar- 
rate our  Lord's  ministry  without  dwelling  upon 
the  earlier  part  of  His  life,  prefaces  the  whole 
with  a  title  (ver.  i),  which  is  followed  by  a  refer- 
ence to  the  preaching  of  John  the  Baptist  (vers. 
2-8).  This  was  necessary,  since,  in  one  sense, 
John's  appearance  was  '  the  beginning  of  the 
Gospel  of  Jesus  Christ.'  A  brief  narration  of 
the  baptism  of  Jesus  (vers.  10,  n)  and  of  the 
temptation  (vers.  12,  13)  completes  Mark's  ac- 
count of  the  preliminary  events. 

Ver.  I.  The  Title.  The  beginning  of  the 
gospel.  This  is  regarded  by  some  as  the  title  of 
the  whole  book  :  here  begins  the  Gospel.  But  the 
word  'gospel'  in  the  New  Testament  is  not  ap- 
plied to  a  book.  See  Introduction,  p.  14.  Others 
more  properly  refer  it  to  this  section  alone,  which 
gives  the  events  forming  the  beginning  of  the 
gospel.  As  a  title,  the  verse  forms  a  complete 
sentence.  Some,  however,  connect  it  with  ver.  2  : 
The  beginning,  etc.,  as  it  is  written.  Others 
again,  with  ver.  4  :  The  beginning  of  the  gospel 
(was  this),  John  did  baptize,  etc.  Still  another 
view  puts  a  period  at  the  close  of  this  verse,  but 
refers  it  to  the  ministry  of  John,  taking  vers.  2, 
3,  as  a  second  confirmatory  title.  —  Of  Jesus 
Christ,  i.  e.,  concerning  Jesus  Christ,  who  is  the 
subject  of  the  gospel.—  The  Son  of  God.  Mat- 
thew (i.  i),  writing  for  the  Jews,  says  :  '  the  Son 
of  David,  the  Son  of  Abraham  ; '  but  Mark,  writ- 
ing for  Gentile  Christians,  adds  the  title,  the 
meaning  of  which  is  most  fully  brought  out  in  the 
prologue  to  the  Gospel  according  to  John. 

Vers.  2,  3.  In  Isaiah  the  prophet.  The  com- 
mon reading  ('prophets')  arose  from  the  fact 
that  only  the  second  prophecy  (ver.  3)  is  from 
Isaiah  ;  the  first  is  from  Malachi  (iii.  i).  Isaiah 
is  named,  because  his  prediction  is  the  more  im- 
portant and  striking,  and  the  key  note  of  Mala- 
chi's  prophecv.  Matthew  and  Luke  quote  the 
latter  in  a  different  connection  (Matt.  xi.  10,  see 
the  notes  there  for  an  explanation  of  the  proph- 
ecy ;  Luke  vii.  27).     On  ver.  3,  see  Matt.  iii.  3. 

Ver.  4.  John  appeared.  The  connection  is 
with  what  precedes,  as  is  indicated  by  the  em- 
phatic position  of  the  word  we  translate  '  ap- 
peared,' usually  rendered  :  came  to  pass.  '  As 
it  was  written,'  so  it  was,  so  there  appeared,  or 
came,  the  one  spoken  of,  John.  The  common 
version  obscures  the  emphatic  word. —He  who 
baptized  — and  preached.  The  correct  reading 
makes  this  not  so  much  a  declaration  of  what 
John  did,  as  an  explanation  of  how  he  performed 
the  duty  of  forerunner,  according  to  the  proph- 
ecy. On  the  Baptist's  preaching  and  baptism, 
see  on  Matt.  iii.  i,  6.  Contrast  the  abrupt  intro- 
duction of  John  bv  Matthew  and  Mark  with  the 
full  account  of  Luke  (i.  5-S0).  —  The  baptism  of 
repentance.  '  The  baptism '  is  too  definite  ;  John 
did  not  institute  some  new  rite,  but  his  baptism 
was  a  ceremonial  washing,  such  as  was  well- 
known,  to  signify  repentance  and  forgiveness  : 
unto  remission  of  sins.  '  Repentance '  was  the 
prominent  idea  of  John's  baptism,  while  '  renris- 
sion  of  sins'  was  to  come  from  the  Messiah, 
whose  forerunner  he  was. 

Ver.  5.  And  all  they  of  Jerusalem,  lit.,  'the 
Jerusalemites.'  This  expression  is  peculiar  to 
Mark.  These  are  made  prominent  among  the 
inhabitants  of  Judea,  since  they  lived  in  the  cap- 
ital city.  Comp.  Matt.  iii.  5. — Confessing  their 
sins;  since  'repentance'  was  the  main  theme  of 
this  preparatory  ministry. 


Ver.  6.     Locusts. 
companying  cut. 


247 


See  on  Matt.  iii.  4,  and  ac- 


Locusts. 

Ver.  7.  There  cometh  he  that  is,  etc.  The 
English  version  does  not  give  the  definite  idea  of 
the'original.  The  denunciation  and  warning  re- 
cordecCbv  Matthew  (iii.  7-12)  and  Luke  (iii.  7-14) 
are  omitted  by  Mark,  who  merely  gives  the  sum 
of  John's  preaching  as  a  forerunner  of  the  Mes- 
siah.—To  stoop  dWn,  etc.  Matthew  (iii.  11) 
speaks  of  bearing  the  shoes,  Luke  (iii.  16)  and 
John  (i.  27)  of  unloosing  them,  but  Mark  only 
of  stooping  down.  It  is  his  peculiarity  to  men- 
tion gestures.  The  perfect  independence  of  the 
Evangelists  thus  appears.  Nothing  could  more 
vividly  depict  to  an  eastern  audience  the  inferior- 
ity of  John  the  Baptist  to  the  Messiah,  than 
these  words. 

Ver.  8.  With  the  Holy  Ghost.  In  Matthew's 
account  the  word  '  in  '  is  used,  but  not  here  :  On 
the  day  of  Pentecost,  when  the  great  fulfilment 
of  this  prophecy  occurred  (Acts  ii.  3),  the  Apos- 
tles were  baptized  'with,'  not  'in'  the  Holy 
Ghost.  '  With  fire  '  is  omitted  here,  because  the 
Evangelist  has  not  mentioned  the  severity  of 
John's  preaching. 

Ver.  9.  From  Nazareth.  Peculiar  to  Mark.  — 
In  Jordan,  lit.,  '  into  the  Jordan.'  Comp.  '  out  of 
the  water  '  (ver.  10). 

Ver.  ID.  Straightway.  A  favorite  expression 
in  this  Gospel. —He  saw,?,  f.,  Jesus  Himself, 
though  John  also  saw  it  (John  i.  32).  —  Eending. 
A  stronger  expression  than  that  used  by  Mat- 
thew and  Luke. 

Ver.  II.  See  Matt.  iii.  17. —  Came  out  of  the 
heavens.  The  latter  phrase  is  to  be  joined  with 
'came,'  not  with  'voice'  as  in  the  E.  V. — In 
thee  (compare  Luke  iii.  22)  is  the  better  sup- 
ported reading. 

Ver.  12.  Straightway.  The  same  favorite 
word  as  in  ver.  10.  The  E.  V.  uses  seven  differ- 
ent words  to  represent  this  one  Greek  word, 
which  mav  always  be  rendered  'straightway.'  — 
The  spirit  driveth  him  forth.  Comp.  Matt.  iv.  i. 
The  expression  here  used  is  stronger  than  '  led 
up'  (Matthew),  'led'  (Luke). 

Ver.  13.  Tempted.  It  is  implied  here,  as  in 
Luke,  that  the  temptation  continued  during  the 
forty  davs,  although  the  more  personal  assault 
was  made  at  the  close  of  the  fast. —  Satan,  the 
])rince  of  darkness,  was  personally  engaged.— 
With  the  wild  beasts.  A  graphic  touch  peculiar 
to  Mark,  enhancing  the  horror  of  the  scene. 
Christ  was  probably  threatened  with    physical 


248  THE   GOSPEL  ACCORDING   TO   MARK.  [Chap.  I.  14-34. 

danger  from  (he  wild  beasts.     Scarcely  a  fipura-  an  allusion  to  the  second  Adam  as  the  restorer 

tive   expression   of  His  loneliness    and   heljjless-  of  Paradise.  —  Ministered.     Probably   with    food 

ness.     I'ossihiy  a  hint  of  His  lordship  over  ani-  (comp.  Matt.  iv.  11).     The  fasting,   though   not 

mals,  who  could  not  hurt  or  flee  from  Him :  or  mentioned,  is  thus  implied. 


Chapter  I.   14-34. 
Our  Lord  begins  His  Ministry  in  Galilee:  the  First  Disciples  called;  Speci- 
mens of  His  Miracles  at  Capernanvi. 
14  a  "X  TOW  after  that  John  was  put  in  prison,^  Jesus  came  into  "■  M-->'t-'^-"- 
1  >l    GaHlee,  *  preaching  the  gospel  of  the  kingdom  2  of  God,  ^  .^J.""'  '"■  '->' 
15'  And  saying,  '^  The  time  is  fulfilled,  and  ''  the  kingdom  of  God  is  ^  y,;',";\''ii'|: 
at  hand  :  repent  ye,  and  believe  ^  the  gospel.  Kpi','i'^''o.' 

16  ''Now  as  he  walked^  by  the  sea  of  Galilee,  he  saw  Simon  rf  matt.  iv. 

-^  18-22;  comp. 

and  Andrew  his  brother  casting  a  net  into^thesea:  for  they    ^"Kj;^^ 

17  were  fishers.     And  Jesus  said  unto  them.  Come  ye  after  me,     4°-4^- 

18  and  I  will  make  you  to  become  fishers  of  men.     And  straight- 

19  way  they  forsook  their  nets,*'  and  followed  him.  And  when  he 
had  gone  a  little  further  thence,"  he  saw  James  the  soji  of  Zebe- 
dee,  and  John  his  brother,  who  also  were  in  the  ship  ^  mending 

20  their  nets.^  And  straightway  he  called  them  :  and  they  left 
their  father  Zebedee  in  the  ship^  with  the  hired  servants,  and 
went  after  him. 

21  ^And  thev  went  ^*^  into  Capernaum  ;  and  straightway  on   the  ^  Matt.iv.  13; 

■'  L  '  c  J  Luke  iv.  31 

22  sabbath  day  ■''he  entered  into  the  synagogue,  and  taught.     And  ^-.v- 

-'  .'         i^    o        •  o  y  Ver.  30;  see 

^  they  were  astonished  at  his  doctrine ^^  ''for  he  taught  them  as     ^''^"V/-^3- 

-'  ^  g'  See    Matt. 

23  one  that  had  ^^  authority,  and  not  as  the  scribes.     And  ^^  there     vii.  28, 29. 
was  in   their  synagogue  a  man  with  an   unclean   spirit ;  and  he 

24  cried  out.  Saying,  Let  us  alone  ;  ^* '' what  have  we  to  do  with  '' ^iii^  ^g^^"' 
thee,  thou  Jesus  of  Nazareth  .?  art  thou  come  to  destroy  us  } 

25  I  know  thee  who  thou  art,  'the  Holy  One  of  God.     And  Jesus  '  co.'^f'i^'.V^ 
^rebuked  him,  'saying,  Hold  thy  peace,  and  come  out  of  him.     |:  ^^^j  ->"''" 

26  And  when  the  unclean  spirit  '"had  torn  him,  and   cried  with  a  '^'xir,6.^''"' 

27  loud  voice,  he  came  out  of  him.     And  they  were  all  amazed,  in-  ^  M^att^vi'ii  4*! 
somuch  that  they  questioned  among  themselves,  saying,  What  '"26.'^^' 
thing  is  this  .-•  what  new  doctrine  is  this  V^''  for  ^^  with  authority 
commandeth  he  even  the  unclean  spirits,  and  they  do  obey  him. 

28  And  immediately  his  fame  spread  abroad  -^^  throughout  ^^  all  the 
region  round  about  Galilee. ^^ 

^  delivered  up  ^  ^/^^  ^^^.^  anthorittes  omit  of  the  kingdom' 

8  believe  in  *  And  passing  along  ''  in  '^  left  the  nets 

■^  o;/nt  thence  *  boat  ^  putting  the  nets  in  order 

^^  go  "  teaching  12  -jg  having 

"  insert  straightway  "  ^w/Vlet  us  alone  ; 

^5  the  bi'xt  authorities  rcadV^\\-a.\.  is  this  ?     A  new  teaching  ! 
'^'^  omit  for 

"  the  best  authorities  read  And  the  report  of  him  straightway  went  out 
everywhere  i^  i^j-o  19  Galilee  round  about 


Chap.  I.  14-34.]        THE   GOSPEL  ACCORDING   TO   MARK. 

29  "And  forthvvith,20  when  they  were  come  "  out  of  the  syna- 
gogue, they  entered  into  the  house  of  Simon  and  Andrew,  with 

30  James    and  John.     But    Simon's  wife's   mother  lay  sick  of  a 

31  fever;  and  anon  20  they  tell  him  of  her.  And  he  came  and 
took  her  by  the  hand,  and  lifted  ^i  her  up  ;  and  immediately  22 
the  fever  left  her,  and  she  ministered  unto  them. 

32  And  at  even,23  p  when  the  sun  did  set,2'i  they  brought  unto 
him  all  that  were  diseased,  and  them  that  were  possessed  with 

33  devils.25     And  all  ^  the  city  was  gathered  together  at  the  door. 

34  And  he  healed  many  that  were  sick  of  divers  diseases,  and  cast 
out  many  devils  ;  2^  ''and  sufifered  not  the  devils  25  to  speak,  be- 
cause they  knew  him. 


249 

H  Matt.  viii. 
14-16;  Luica 
iv.  38-41- 

o  Vers.  21,  23. 


/  Comp.  Luke 
iv  40. 

q  Ver.  21. 


r  See  ver.  25. 


^  straiglitway 

2'-  omit  immediately 

2*  after  the  sun  was  set 


Chronology.  This  Gospel  presents  the  few- 
est deviations  from  the  chronological  order.  In 
the  whole  narrative  of  the  ministry  in  Galilee, 
we  find  but  one  such  :  in  the  case  of  the  feast  at 
Levi's  hou.se;  chap.  ii.  15-22.  On  the  occur- 
rences between  the  temptation  and  the  appear- 
ance in  Galilee,  see  Introduction,  pp.  17,  18,  and 
on  Matt.  iv.  12-25;  John  i.  19-iv.  42.  All  har- 
monists agree  in  jjlacing  the  events  recorded  in 
this  section  in  both  chronological  and  immediate 
succession.  Attention  to  this  fact  aids  greatly  in 
imderstanding  the  pro])er  order  of  events  as  re- 
corded by  .Matthew.  The  transfer  of  His  resi- 
dence from  Nazareth  to  Capernaum  took  place 
before  the  calling  of  the  first  di.sciples  (vers.  16- 
20)  ;  see  Matthew  iv.  13  ;   Luke  iv.  16-30. 

Ver.  14.  Now  after  John  was  delivered  up, 
/.  c,  put  in  jjrison.  On  the  reason  of  this  im- 
jDrisonment,  see  chap.  vi.  17.  —  Jesus  came  into 
Galilee.  .See  Matt.  iv.  12.  Not  from  fear  of 
Herod,  but  on  account  of  the  opposition  of  the 
Pharisees,  and  also  to  reach  the  Galilean  masses 
who  had  been  impressed  by  the  preaching  of 
John.  —  Preaching  the  gospel  of  God.  See  be- 
low and  comp.  Matt.  iv.  17,  23,  from  the  latter 
])assage  the  words  :  '  of  the  kingdom '  have  crept 
in  here. 

Ver.  15.  The  time  is  fulfilled.  The  right  time, 
already  predicted,  has  come  in  fulfilment  of 
pro])hecy.  —  The  kingdom  of  God  is  at  hand. 
Matthew  :  '  the  kingdom  of  heaven.'  The  reign 
of  the  Messiah,  which  is  the  kingdom  of  God, 
has  approached.  Comp.  Matt.  iii.  2. — Kepent. 
Comp.  the  jMeaching  of  John  the  ISaptist  ;  Matt, 
iii.  2.  —  Believe  in  the  gospel.  Peculiar  to  Mark. 
The  mcss.ige  of  John  the  Baptist  did  not  include 
this.  As  yet  our  Lord  does  not  preach  faith  in 
Himself;  that  must  come  later.  Yet  even  here 
is  the  germ  of  faith  in  a  Personal  Redeemer. 
The  Jews  all  hoped  for  the  kingdom  of  God. 
Jesus  proclaims  it,  but  adds  something  they  do 
not  seem  to  have  expected  :  repentance  and  faith 
in  order  to  enter  it. 

Ver.  16.  See  on  Matt.  iv.  18,  etc.  The  form 
of  the  original  shows  entire  independence  of 
Matthew,  and  the  more  graphic  style  of  Mark. 
—  In  the  sea,  not  '  into  ; '  the  net  was  in  the 
water,  and  they  were  moving  it  there. 


21  raised 

23  when  evening  was  come 

2^  demons 


Ver.  17.  Come  ye  after  me.  A  more  literal 
rendering  of  the  command  recorded  by  Matthew  : 
'Follow  me.' — To  become.  More  strictly  ac- 
curate than  Matt.  iv.  19,  hence  not  copied  nor 
condensed  from  that  account. 

Ver.  19.  A  little  further.  An  exact  statement, 
peculiar  to  Mark.  Matthew  mentions  in  this 
connection  that  Zebedee  was  in  the  boat ;  Mark 
inserts  that  fact  in  the  next  verse. 

Ver.  20.  With  the  hired  servants.  Peculiar 
to  Mark.  Zebedee  was  not  poor,  and  was  not 
left  helpless  by  this  act  of  his  sons. — Went 
after  him,  not  simply  'followed  llim'  (NKitt.  and 
Luke).  The  great  ixirticularity  of  the  brief  ac- 
count suggests  that  Peter  himself  told  Mark  the 
story.  'Simon,'  —  without  the  addition  :  'called 
Peter'  (Matthew)  is  historically  more  accurate. 
Hence  the  order  of  Mai*v  is  probably  the  more 
exact,  Peter  being  an  eye-witness  throughout. 

Ver.  21.  And  they  go  into  Capernaum.  See 
on  Matt.  iv.  13.  This  was  jjrobably  the  begin- 
ning of  our  Lord's  ministry  in  that  place.  The 
events  recorded  by  Matthew,  chaps,  v.-viii.  13, 
occurred  later. — Synagogue.  See  on  Matt.  iv. 
23. 

Ver.  22.  See  on  Matt.  vii.  2S,  29;  comp.  Luke 
iv.  32. 

Ver.  23.  Comp.  Luke  iv.  31-37.  A  man  with 
an  unclean  spirit.  Lit.,  'in  an  unclean  spirit,'  in 
his  power,  in  intimate  union  with  him.  See  on 
Matt.  iv.  24. 

Ver.  24.  What  have  we  to  do  with  thee.  Lit., 
'  what  to  us  and  to  thee,'  what  have  we  in  com- 
mon ;  comp.  Matt.  viii.  29.  —  To  destroy  us.  The 
language  of  the  demon,  overbearing  the  con- 
sciousness of  the  man.  The  plural  indicates, 
either  the  presence  of  more  than  one  evil  spirit, 
or  that  this  one  speaks  as  the  representative  of 
the  class.  The  destruction  referred  to  includes 
banishment  to  tonnent  (comp.  Matt.  viii._  29), 
and  also  the  destruction  of  the  empire  of  Satan 
in  the  world,  signified  and  begun  in  such  expul- 
sions as  these. —  I  know  thee.  Already  con- 
scious of  His  influence,  the  evil  spirit  with  super- 
natural saciacitv  recognizes  Him  as  the  Messiah. 
—  The  Holy  One  of"  God.  An  acknowledgment 
of  His  Messiahship,  but  not  nece.ss;irily  of  His 
Divinity.      The   'unclean   spirit'   describes   our 


250 


THE   GOSPEL  ACCORDING   TO    MARK.  [Chap.  I.  14-45. 


Lord  as  the  '  Holy  One,'  because  this  holiness  the  latter  agrees  with  that  of  Mark,  and  the  time 

torments  him  already,  and  marks  Jesus  as  One  is  definitely  indicated.     The  deviations  from  the 

sent  by  God  to  destroy  .Satan's  empire.  correct   order   made   by  Matthew  can  easily  be 

Ver.  25.     Rebuked  him.     Our  Lord  refuses  the  explained  (see  on  Matt.  viii.  1-17). 

testimony  of  demons  to  His  Person. —Hold  thy  Ver.  29.     And  straightway.     On  the 'sabbath 

peace.      Lit.,    'be   thou   muzzled,'   silenced.      A  day' (ver.  21)  after  the  occurrence  in  the  syna- 

command  joined  with   enforcing   power. —  Come  gogue.  —  The  house  of  Simon  and  Andrew.     Now 

out    of    him.       Two    distinct    personalities    are  living   in   Capernaum  (see   on  Matt.   viii.    14). — 
spoken  of,  the  demon   and  the  possessed  man. 

Ver.  26.    Had  torn  him.    A  paroxysm  attended 
the  dispossession   (comp.  chap.   ix.  26  ;  Luke  ix. 


With   James   and  John.     Mark  alone   mentions 
these.     The  particularity  favors  the   theory  that 
Peter  had  told  Mark  of  it.     The  twelve  were  not 
42);  not  a  natural  convulsion,  but  the  malicious    yet  chosen;  though  these  four  had  been  called 
act 'of  the   demon.  —  Cried  with   a  loud   voice,     to  follow  Christ  (vers.  17,  "-' 


The  act  of  the  demon,  not  a  cry  of  pain  from  the 
demoni.ic.  Luke  (iv.  35)  adds  that  the  demon 
'hurt  him  not.'  The  grajjhic  and  minute  de- 
scription forbids  the  view  that  this  was  a  cure  of 
epilejjsy. 

Ver.  27.  They  questioned  among  themselves. 
Only  a  miracle  could  produce  this  effect.  The 
people  began  to  think  and  argue  for  themselves, 
not  to  ask  the  scribes.  —  What  is  this  1  a  new 
teaching !  This  is  the  rendering  of  the  more 
lively  report  of  Mark.  They  rightly  inferred, 
that  such  new  and  unexampled  power  was  to 
attest  a  new  revelatiun  from  God.  —  Mark  and 
Luke  mention  this  miracle   first,  without  saying 


Ver.  30.  And  straightway  they  tell  him  of 
her.  Matthew  omits  this  telling ;  Luke  says  : 
'they  Ijesought  Him  for  her.' 

Ver.  31.  Took  her  by  the  hand,  and  raised  her 
up.  Mark  is  here  more  minute  than  Matthew  or 
Luke.     See  on  Matt.  viii.  15. 

Ver.  32.  And  when  evening  was  come,  after 
the  sun  was  set.  The  Sabbath  had  ended,  and 
they  felt  at  liberty  to  bring  the  sick  and  pos- 
sessed. —  Them  that  were  possessed  with  demons, 
or,  more  literally,  'those  demonized,  under  the 
power  of  evil  spirits.'  The  two  afflicted  classes 
are  distinguished. 

Ver.  23-    Gathered  together  at  the  door.     Pe- 


that  it  was  actually  the  /irst.     That  in  Cana  of  culiar  to    Mark,  and  suggesting   the  impression 

Galilee   (John  ii.  i-ii),  was  the  first,  since  this  made  on  Peter  looking  out  from  the  house, 
is  expressly  stated.     The  second  is  recorded  in         Ver.  34.     And  he  healed  many,  etc.     This  does 

John   iv.   46-54.      Matthew   (iv.    24)   speaks   of  not  imply  that  some  were  not  healed,  either  be 


many  miracles,  but  describes  first  the  healing  of  a 
leper  (chap.  viii.  2-4),  in  accordance  with  the 
purpose  of  his  Gospel.  Mark  gives  special 
prominence  to  Christ's  power  over  demons. 

Ver.  28.  And  the  report  of  him  straightway 
went  out  everywhere.  The  correct  reading  pre- 
sents most  graphically  the  effect  of  the  miracle. 
—  Region  of  Galilee  round  about.  Not  the  re- 
gions adjacent  to  Galilee,  but  the  adjacent  re- 
gions of  Galilee. 

Vers.  29-34.  This  ifliracle  and  those  in  the 
evening  following  are  mentioned  by  Matthew 
(viii.  14-17)  and  Luke  (iv.  38-41).     The  order  of 


cause  there  was  not  time,  or  because  they  lacked 
faith  ;  both  Matthew  (viii.  16)  and  Luke  (iv.  40) 
say  that  all  were  healed.  —  Suffered  not  the  de- 
mons to  speak.  This  was  usual.  See  ver.  25  ; 
comp.  the  more  particular  account  of  Luke  (iv. 
41).  Our  Lord  could  be  Himself  the  witness  to 
His  claims  (comp.  John  viii.  14-18)  ;  practically 
no  man  ever  believes  in  Christ  without  first  be- 
lieving Christ  Himself  independently  of  other 
witnesses.  Besides  these  were  unworthy  wit- 
nesses ;  it  was  not  the  right  time  for  the  truth 
they  stated.  But  Satan  and  Satan's  emissaries 
can  speak  the  truth  when  it  will  serve  an  evil  end. 


Chapter   I.    35-45. 
Our  Lord's  First  Chruit  through  Galilee:  the  Healing  of  a  Leper. 
'   A    ND  in  the   morning,  rising  up  a  great  while  before  day,  «  lukeiv.  42 


35 

he   went   out,i  and   departed  into  a   solitary  ^  place,  and 

36  ^  there   prayed.     And  Simon   and  they  that  were  with  him   fol- 

IJ  lowed  after  him.     And  when  they  had  found  him,^  they  said  * 

38  unto  him.  All  men  seek  for  thee.^     And   he   said  '°  unto  them, 
Let  us  go "  into  the  next  towns,  that  I  may  preach  there  also  : 

39  for  ''therefore^  came  I  forth.    And  ''he  preached  in^  their  syna- 
gogues throughout  all  Galilee,  and  cast  ^°  out  devils. ^^ 

40  ^And    there   came   a   le-per  to   him,^^   beseeching   him,   and  ^  ^^'^'^-  '''''• 

^  a  great  while  before  day,  he  rose  up  and  went  out  ^  desert 

^  And  they  found  liim  *  anci  they  say  ^  All  are  seeking  thee 

^  saith  '  the  best  authorities  insert  €i?,Q'fi\\^x^  ^  to  this  end 

^  went  into  i<>  preaching  and  casting 

"  demons  12  cometh  to  him  a  leper 


b  See    Matt 
xiv.  23. 


c  Is.  Ixi.  I. 
d  See  ver.  21. 


Chap.  I.  3S-4S-]        THE   GOSPEL  ACCORDING   TO   MARK.  25 1 

''kneeling  down  to  him,  and  saying  unto  him,  If  thou  wilt,  thou  ^ ^^"^-jj^"- 

41  canst  make   me   clean.     And  Jesus, ^^  moved  with  compassion,     ^^• 
put  ^'^  forth  his  hand,  and  touched  him,  and  saith   unto   him,  I 

42  will  ;  be  thou  clean.^^  And  as  soon  as  he  had  spoken,^^  imme- 
diately ^^  the  leprosy  departed  from  him,  and  he  was  cleansed.^^ 

43  And   ^he    straitly  ^^    charged    him,    and    forthwith"   sent    him  ^  Matt.  ix.30L 

44  away  ;  And  saith  unto  him.  See  thou  say  nothing  to  any  man:^^ 
but  go  thy  way,  shew  thyself  to  the  priest,  and  offer  for  thy 
cleansing  those  things  which  Moses  commanded,  for  a  testi- 

45  mony  unto  them.  ''  But  he  went  out,  and  began  to  publish  it 
much,  and  '  to  blaze  ^^  abroad  the  matter,^^  insomuch  that  Jesus 
could  no  more  openly  enter  into  ^'  the  ^^  city,  but  was  without  in 
*  desert  places  :  and  '  they  came  to  him  from  every  quarter. 

^3  he  {according  to  the  best  authorities)  1*  stretched         ^^  made  clean 

^®  the  best  authorities  omit  as- soon  as  he  had  spoken  ^"^  straightway 

^8  solemnly  i^  tell  no  man  anything 

20  spread  21  story,  ///.,  word  22  ^^ 


h  Conip.  Luke 

V.  15. 
z  See    Matt. 

xxviii.  15. 
k  2  Cor.  xi.  26. 
/  Chaps,  ii.  2, 

13;    iii.   7i 

Luke  V.  17 ; 

comp.  John 

vi.  2. 


Contents.  The  journey  through  Galilee  here 
spoken  of  (vers.  35-39)  is  the  first  one  recorded 
in  the  Gospels  and  is  identical  with  that  men- 
tioned in  Luke  iv.  42-44 ;  Matt.  iv.  23-25.  Mark 
and  Luke,  however,  are  more  definite  than  Mat- 
thew ;  the  passage  just  cited  from  the  latter  may 
be  a  more  general  description  of  our  Lord's  min- 
istry in  Galilee,  The  miracle  here  given  in  de- 
tail by  Mark  (vers.  40-45)  is  in  its  proper  chrono- 
logical position.  Matthew  (viii.  2-4)  deviates  for 
a  purpose.  —  The  emendations  suggested  in  this 
section  conform  to  the  better  established  Greek 
text  and  bring  out  more  fully  the  lively  character 
of  Mark's  style. 

Ver.  35.  A  great  while  before  day,  or,  '  while 
it  was  still  night.'  Luke  :  '  when  it  was  day,'  or 
literally,  '  it  becoming  day.'  Both  refer  to  the 
same  point  of  time,  the  earliest  dawn.  Between 
this  and  the  parallel  passage  in  Luke  there  is  a 
great  difference  in  words,  though  none  in  matter. 
A  proof  of  the  independence  of  Mark,  since 
Matthew  does  not  give  these  details.  —  Into  a 
desert  place.  Just  as  in  Luke.  'Solitary  place  ' 
really  expresses  the  uninhabited  character  of  the 
region  referred  to,  but  the  word  is  usually  ren- 
dered 'desert.'  Evidently  near  Capernaum. — 
And  there  prayed.  Our  Lord's  example  enjoins 
secret  prayer.  His  work  and  ]5rayer  are  closely 
connected.  The  punctilious  observance  of  the 
Sabbath  in  Capernaum  gave  the  people  tiieir  rest, 
and  yet  must  have  abridged  our  Lord's  repose. 
Prayer  with  Him  seems  to  have  been  not  only 
intimate  communion  with  His  Father,  but  a  nec- 
essary preparation  for  His  ministry.  How  much 
more  needful  for  us  ! 

Ver.  36.  They  that  were  with  him.  '  Simon,' 
mentioned  first  as  head  of  the  house  from  which 
Jesus  had  withdrawn  ;  the  others  were  :  James 
and  John  and  Andrew,  though  perhaps  more 
may  have  been  with  them. 

Ver.  37.  And  they  found  him.  Search  and 
uncertainty  is  implied,  since  He  had  retired  to  an 
unfrequented  s])ot.  —  All  are  seeking  thee.  The 
crowd  soon  followed  Simon  and  his  friends.    See 


Luke  iv.  42.  Peter  said  this  to  induce  Him  to 
return,  and  the  crowd  besought  Him  to  stay. 
The  will  of  the  multitude  did  not  govern  Him, 
as  they  supposed,  hence  the  reply  in  the  next 
verse. 

Ver.  38.  let  us  go  elsewhere  into  the  next 
towns.  Spoken  to  the  disciples,  who  are  invited 
to  go  with  Him.  The  answer  to  the  multitude  is 
given  by  Luke  (iv.  43)  :  'I  must  preach  the  king- 
dom of  God  to  other  cities  also.'  —  That  I  may 
preach  there  also.  Not  to  work  miracles,  but  to 
preach;  though  He  did  both  (ver.  39).  The 
crowd  gathered  because  of  the  works  He  per- 
formed, but  His  great  object  was  to  teach.  Al- 
though indifferent  to  the  immediate  wisli  of  the 
multitudes,  He  shows  His  desire  to  really  bless 
them,  by  seeking  them  even  while  all  sought 
Him.  —  For  to  this  end  came  I  forth,  i.  c,  from 
God.  Luke :  '  therefore  am  I  sent.'  Probably 
neither  the  disciples  nor  the  multitude  under- 
stood this.  It  surely  means  more  than  that  for 
this  reason  He  came  out  of  Capernaum  or  out 
of  the  house,  because  that  coming  forth  (ver.  35) 
was  to  pray,  not  to  preach. 

Ver.  39.  In  their  synagogues.  Lit,  'into,' 
implying  that  He  went  into  them  and  reached 
the  ears  of  the  people.  —  All  Galilee.  Not  the 
next  towns  only,  but  throughout  the  whole  region  ; 
comp.  Matt.  iv.  23;  and  especially  Luke  iv.  44. 

Vers.  40-45.  See  on  Matt.  viii.  2-4.  Mark's 
account  is  fuller,  showing  independence,  and  con- 
firming the  view  that  Matthew  has  deviated  from 
the  chronological  order.  From  Luke  v.  12-14 
we  conclude  that  the  miracle  occurred  at  some 
other  place  than  Capernaum,  although  Mark  ii.  i 
suggests  that  it  was   not  far  from  that  city. 

Ver.  40.  A  leper.  See  on  Matt.  viii.  2.  The 
variations  from  that  account  are  only  in  the 
choice  of  words  and  the  oinission  of  'Lord  '  here. 

Ver.  41.  Moved  with  compassion.  Peculiar  to 
Mark,  suggesting  the  report  of  an  eye  witness 
(Peter). 

Ver.  43.  Solemnly  charged  him.  This  implies 
strong  emotion.     Our  Lord  perceived  the  man's 


25^ 


THE   GOSPEL   ACCORDING   TO    MARK. 


[Chap.  II.  1-12. 


disobedient  spirit.  —  Straightway  sent  him  away. 
Not  out  of  the  house,  for  there  is  no  evidence  tliat 
the  miracle  was  performed  in  a  house.  Possibly 
out  of  the  city  into  which  the  leper  had  come 
(Luke  iv.  12)  ;  but  away  from  Himself,  for  de- 
spite our  Lord's  compassion,  feelings  of  grief 
seem  to  have  Ijeen  awakened  by  the  man. 

Ver.  44.  The  purport  of  our  Lord's  charge  to 
the  healed  lei)er  is  now  given.  See  on  Matt.  viii. 
4.  .Such  prohibitions  (comp.  Matt.  i.\-.  31  ;  Mark 
V.  43)  were  called  forth  by  circumstances.  Evi- 
dently this  man  needed  the  warning. 

Ver.  45.    And  began  to  publish  it  much.    This 


he  did  at  once  ('began').  Whether  he  went  to 
the  priest  at  all  is  not  mentioned  ;  but  he  was 
disobedient  at  all  events  in  this  matter,  which  is 
mentioned  by  Mark  only.  —  Spread  abroad  the 
matter.  Lit.,  '  the  word,'  i.  e.,  the  account  of 
what  had  hajjpened,  not  the  word  of  Jesus.  This 
was  wrong,  a  specimen  and  type  of  the  injudi- 
cious zeal,  all  too  common  among  those  whom 
the  Lord  blesses.  —  Could  no  more.  Moral  in- 
ability. His  purpose  would  have  l)een  defeated 
by  entering  where  the  people  were  excited  by 
this  report.  The  evil  effect  of  the  leper's  diso- 
bedience. —  Into  a  city.   Meaning  in  general  'into 


Ruins  of  Synagogue  at   Meirun. 


town,'  not  the  particular  city  where  the  numbers 
had  been  healed.  —  Was  without  in  desert  places. 
Not  to  avoid  the  people,  for  it  is  added  :  and 
they  came  to  him  from  every  quarter,  and  Luke, 
without  stating  that  the  leper  himself  had  sjjread 
the  report,  tells  of  this  effect  of  the  miracle. 
Some  think  our  Lord,  after  touching  the  leper, 
w^as  unclean  according  to  the  Jewish  law,  and 
hence  remained  '  in  desert  places.'  But  He 
would  not  have  acted  from  this  motive  unless  He 
acknowledged  the  uncleannesSi  and  such  an  ac- 
knowledgment could  not  be  affected  by  the  lep- 


er's report,  which  is  said  to  be  the  cause  of  His 
keej^ing  away  from  the  cities.  Nor  would  the 
multitudes  have  come  thus  to  an  unclean  ])erson. 
The  retirement  was  rather  from  motives  of  pru- 
dence, to  avoid  exciting  the  multitudes  with  their 
carnal  ex])ectations  and  prematurely  increasing 
the  hostility  already  awakened  at  Jerusalem  (John 
iv.  i)  and  beginning  to  show  itself  in  Galilee. 
See  next  section.  This  hostility  must  be  re- 
garded as  much  greater,  if  we  accept  the  view 
that  the  events  recorded  in  John  v.  had  occurred 
before  the  Galilean  ministry. 


Chapter  II.   1-12. 
The  Healing  of  the  Paralytic. 

AND  again  he  entered  into  "Capernaum  after  some  days  ; '^?°'^p-^^'*- 
and    it  1  was    noised    that    he    was    in    the   house.     And    •"•s 
straightway  2   many   were   gathered    together,    insomuch   that 

1  And  when  lie  entered  again  into  Capernaum  after  some  days,  it 
^  omit  straightway 


Chap.  II.  1-12.]        THE   GOSPEL  ACCORDING   TO    MARK.  253 

there  was  no  room  to  receive  them,  no,  not  so  much  as  about 

3  the  door:  3  and  he  preached*  the  word  unto  them.     'And  they  ^  ^g?  lukb' 
come  unto  him,  bringing  ^  one  sick  of  the  palsy,^  which  was  ^ 

4  borne  of  four.     And  when  they  could  not  come  nigh  unto  him 

for  the  press,«^they   uncovered  the   roof   where  he  was:  and  ^Comp-LuUe 
when  they  had  broken  it  up,  they  let  down  the  bed  wherein  the 

5  sick  of  the  palsy  ^  lay.     When  Jesus  saw  their  faith,  he  said^^ 
unto  the  sick  of  the  palsy.^^  Son,  thy  sins  be  12  forgiven  thee.i^ 

6  But  there  were  certain  of  the  scribes  sitting  there,  and  reason- 

7  ing  in   their  hearts,  Why  doth  this  man  thus  speak  blasphe- 

8  mfes.^i^'^who  can  forgive  sins  but  God  only  .?i5     And  imme- '^p™^?; 
diately,^^  when  Jesus  perceived  ^'  in  his  spirit  that  they  so  rea- 
soned 18  within  themselves,  he  ^^  said  20  unto  them,  Why  reason 

9  ye  these  things  in  your  hearts.?   Whether  is  it 21  easier  to  say  to 
the  sick  of  the  palsy,^!  77^/^2  gins  be  ^2  forgiven  thee  ;i3  or  to  say, 

10  Arise,  and  take  up  thy  bed,  and  walk  .?  But  that  ye  may  know 
that  the  Son  of  man  hath  power  ^3  on  earth  to  forgive  sins,  (he 

11  saith  to  the  sick  of  the  palsy  ^i)  I  say  unto  thee,  Arise,  and  take 

12  up  thy  bed,  and  go  thy  way  ^^  into  thine  house.  And  imme- 
diately ^^  he  arose,  took  up  the  bed,  and  went  forth  before  them 
all  ;  insomuch  that  they  were  all  amazed,  and  glorified  God, 
saying,  We  never  saw  it  on  this  fashion. 

8  insomuch  that  not  even  the  parts  about  the  door  could  any  longer  hold 

them  *  was  speaking  ^  come,  bringing  unto  him 

6  a  paralytic  ''  omit  which  was  ^  crowd 

9  whereon  the  paralytic  ^"^  And  Jesus  seeing  their  faith,  saith 
11  the  paralytic             ^'^  are                     -"^  The  best  authorities  omit  thee 

1*  The  best  atithorities  r^«^/ speak  ?  he  blasphemeth 

15  but  one,  even  God.?  ^^  straightway  "  Jesus  perceiving 

18  reason  ^®  omitht  ^o  saith  -^  omit  \t 

22  Thy  ^^  authority  ^*  omit  thy  way 


On  the  cure  of  ih&  paralytic,  see  on  Matt.  ix.  when  this  incident  occurred.     From  Luke's  ac- 

2-8,  and  com]).  Luke  v.  17-26.     Mark's  account  count  we  infer  that  lie  had  already  healed  others 

is  the  most  minute  and  graphic.  on  this  occasion. 

Vers.  I.     Capernaum.     '  His  own  city.'    Matt.  Ver.  3.  Borne  of  four.     '  In  a  bed  '  ver.  4  (and 

ix.  I.  — After  some  days.     More  than  one  day,  Luke).     Mark   alone  mentions    the    number   of 

but  how  many  does  not  appear.     Still  even  this  men.                                         _                 ,.         t., 

indefinite  mark  of  time  favors  the  view,  that  the  Ver.  4.     Could  not  come  nigh  unto   him.     The 

order  of  this  EvanQ;elist  is  exact. —Noised.     This  doorway  v/as  full  (ver.  2).  — They  uncovered  (un- 

sutr^ests  a  private  entrance  into  the  city,  and  then  roofed)  the  roof  where  lie  was.     Luke  says  what 

a  ceneral   report  that   He   was    there.  — In  the  is  here  implied  :' they  went  upon  the  housetop,' 

house.    The  article  is  wanting  in  the  original  ;  the  probably    by   an   outside    stau'case.       That   they 

phra'^e  is  ecjuivalent  to  '  at  home  ;  '  but  with  the  merely  removed  the  awning  from  the  court  is  not 

additional  idea  of  having  come  there.     It  is  there-  in  accordance  with  what  is  added  :  and  when  they 

fore  probable  that  the  house  was  His  usual  res-  had  broken  it  up,  or  '  dug  it  out.'     Besides  Luke 

idence  in  Capernaum,  but  this  is  not  definitely  explicitly    says    that    the    man   was    let    down 

expressed.  'through   the   tiling'    (tiles).      The   supposition 

Vers     2.     The    description   of   Mark   is    here  that  the  parapet  alone   was  broken   through    is 

minute,  but  is  i)araphrased  in  the  common  ver-  open  to  the  same  objection.     It  is  most  probal)  e 

sion  —  Insomuch  that  not  even  the  parts  about  that  our  Lord  was  in  the  upper   room,  usually 

(or 'towards')  the  door  (much    less  the  house),  the  largest  in  an  Eastern  house;  that  the  crowd 

could   any  longer  hold   them.    This   suggests   a  was  in  the  court,  as  ver.  2  implies,  and  that  these 

constantlv   inrreasing    crowd,    at    length    filling  men  actually  removed  the   tiles  on  the  roof  and 

even  the' porch   leading  from   the   interior  court  broke   through   the   plaster  or  clay  of  the  roof  it- 

to  the  door.  — He  was"  speaking  the  word,  i.  e.,  self.       This  was   an  evidence  of  their  earnest- 

'was  teaching'    (Luke).       He   was   doing   this  ness.  — The  bed.     A  different  word  from  those 


254                          THE   GOSPEL  ACCORDING   TO   MARK.  [Chap.  II.  1-22. 

used  by  Matthew  and  Luke.     It  denotes  a  mat-  rect.     This  occurrence  is  to  prove  the  incorrect- 
tress,  somciimes  merely  a  sheepskin,  used  for  the  ness  of  tlieir  estimate  of  Him. 
service  of  the  sick,  or  as  a  camp-bed.     Of  course  Ver.   8.      In  his    spirit.     An  immediate   and 
bedsteads  were  and  are  unknown  in  the  East.  supernatural  knowledge  is  thus  indicated  :  itself 

Ver.    5.     See    on    Matt.    ix.    2.     '  Be   of  good  no  slight  evidence   of  His  power  to  forgive  sins. 

cheer,' is  omitted  here,  and  in  Luke's  account,  — Why  reason  ye  I    Comp.  on  Matt.  ix.  4,  where 

the  latter  has  '  Man  '  instead  of  '  Son.'  their  thoughts  are  called  '  evil.' 

Ver.  6.    Certain  of  the  scribes  sitting  there.  Vers.  9,  10,  11.     See  on  Matt.  ix.  5,  7. 

The  authorized  expounders  of  the  law.      Luke  Ver.  12.     Before  them  all.     A  hint  that  the  ac- 

defines  them  more  particularly  (v.    17).     These  count  comes  from  an  eye-witness.  —  They  were 

were  of  the  Pharisaical  party.     From  Luke's  ac-  all  amazed,    etc.        Matthew,    '  feared  ;  '    Luke 

count  and  from  the   term  'sitting,'  we  infer  that  combines  all  three,  and  tells  that  the  man  also 

they  came  early ;  it  is  probable  they  were  in  the  glorified  God.     The  impression  produced  was  a 

upper  room  where  our  Lord  was,  nearer  to  Him  very  powerful  one,  and  the   emotions  were   of  a 

and  in  the  most  conspicuous  position. — In  their  mixed  character  :  wonder,  gratitude,  and  fear. — 

hearts.     That  they  did  not  speak,  seems  clear  We  never  saw  it  on  this  fashion,  or, 'thus.'    This 

from  the  various  accounts.  was  the   prevalent  feeling,  a  conviction  that  the 

Ver.  7.     Why  doth  this  man  thus  speak  "i    He  kingdom  of  God  was  manifesting  itself  as  never 

blasphemeth !     Who  can,  etc.      This  is  the  best  before.     It  is  scarcely  necessary  to  suppose  that 

established  sense  of  the  verse.     '  This  one,'  con-  it  is  a  comparison  with  previous  miracles.     The 

temptuously;    'thus,'   i.   e.,   such    great   things;  remarkable  feature  (Luke  :  'strange  things'),  was 

the  words  in  the  original  resemble  each  other :  the  attestation   of  the  miracle  to  the  power  to 

This  one  in  this  ivise.     If  our  Lord  were  what  forgive  sins  (Matthew  :   '  glorified  God,  who  had 

the  scribes  deemed  Him,  their  judgment  was  cor-  given  such  authority  to  men  '). 


Chapter   II.   13-22. 
The  Call  of  Levi  ;  the  Feast  and  Discourse  at  his  House. 

13  A  ND  he  went  forth  again  by  the  sea  side  ;  and  « all  the  mul- '  ^^^  <=''^p-  >• 

14  -LX.  titude  resorted  unto  him,  and  he  taught  them.    -^And  as -^ '^^  Vlu^b 
he  passed  by,  he  saw  ^  Levi  the  son  of  Alpheus  sitting  at  the  ^  coTp^.^' 
receipt  of  custom,^  and   said  unto  him,  Follow  me.     And  he    ^■^■^'^-  *^- 

15  arose  and  followed  him.  And  it  came  to  pass,^  that,  as  Jesus 
sat  ^  at  meat  in  his  house,^  many  publicans  and  sinners  sat  also 
together  with  ^  Jesus  and  his  disciples  ;  for  there  were  many, 

16  and  they  followed  him.  And  when  the  scribes  and  Pharisees^ 
saw  him  eat ''  with  ^  publicans  and  sinners,  they  ^  said  unto  his 
disciples.  How  is  it  that  1°  he  eateth  and  drinketh  with  ^  pub- 

17  licans  and  sinners .?  ^^  When  ^^  jgs,^is  heard  zV,  he  saith  unto 
them.  They  that  are  whole  have  no  need  of  the  physician,  but 
they  that  are  sick  :  I  came  not  to  call  the  righteous,^^  but  sin- 
ners to  repentance.^* 

18  "And  the  disciples  of  John  and  of   the   Pharisees  used  to /«  matt.  ix. 
fast  :i^  and  they  come  and  say  unto  him.  Why  do  the  disciples    v^33-3S."''° 
of  John  and  ^^  of  the  Pharisees  fast,  but  thy  disciples  fast  not  .? 

19  And  Jesus  said  unto  them.  Can  the  children  ^'  of  the  bride- 
chamber  fast,  while  the  bridegroom  is  with  them  }  as  long  as 

^  place  of  toll  2  fjig  ^g^f  authorities  read  it  cometli  to  pass 

8  that  he  was  sitting  <  insert  and  5  sat  down  with 

"  And  the  scribes  of  the  Pharisees 
''  the  best  authorities  read  when  they  saw  that  he  eateth 
8  insert  the  9  o;/iit  tliey  10  07;tit  How  is  it  that 

"  ( ! )  instead  0/  (?)  12  ^nd  when  "  call  righteous  men 

"  o;nit  to  repentance  "  John's  disciples  and  the  Pharisees  were  fasting 

^'  and  the  disciples  "  sons 


Chap.  II.  13-22.]         THE   GOSPEL   ACCORDING   TO   MARK.  255 

20  they  have  the  bridegroom  with  them,  they  cannot  fast.  But  the  ^^ 

Mays  will  come,  when  the  bridegroom  shall  be  taken  away  from  '  Luke  xvii. 

21  them,  and  then  shalP^  they  fast  in  those  days.'^^  No  man  also'^i 
seweth  a  piece  of  new  ^'-^  cloth  on  an  old  garment ;  else  the  new 
piece  that  filled  it  up  taketh  away  from  the  old,23  and  the  rent 

22  is  made  worse.^*  And  no  man  putteth  new  wine  into  old  bot- 
tles ;  2^  else  the  new  wine  doth  ^^  burst  the  bottles,^^  and  the 
wine  is  spilled,^' and  the  bottles  ^5  will  be  marred  i^s  but  new 
wine  must  be  put^s  into  new  bottles.^^ 

18  ^„2i^  t-i-ie  19  will  20  ^/ig  i,gst  atitJwrities  read  In  that  day 

21  omti  also  "^  unfulled 

28  i/ie  best  mithorities  read  t\?,&  that  which  filleth  it  up  taketh  away  from  it, 

the  new  from  the  old  ^*  a  worse  rent  is  made 

25  skins  ^^  will  ^^  pensheth 

28  otnit  will  be  marred  ^^  is  put 


On  the  chronology,  see  on  Matt.  ix.  2-17.  Ac- 
cording to  the  view  there  defended,  the  feast  and 
discourse  (vers.  15-22)  occurred  some  time  after 
the  call  of  Levi,  and  these  verses  only,  in  the 
first  thirteen  chapters  of  Mark,  are  out  of  chron- 
ological order. 

Vers.  13,  14.  The  call  of  Levi.  Undouhtedly 
the  same  as  Matthew  the  Apostle  and  Evangelist. 
See  on  Matt.  ix.  9.  The  three  accounts  agree  in 
matter,  but  with  the  usual  variation  in  words. 
Ver.  13  is  more  specific  than  the  parallel  pas- 
sages. —  Went  forth  again.  Either  with  a  refer- 
ence to  ver.  I  ('  He  entered  again'),  or  possibly 
in  allusion  to  the  previous  call  of  four  disciples 
by  the  sea-side  (chap.  i.  16,  etc.). 

Vers.  15-22.  The  feast  at  Lroi' s  house  and  dis- 
courses there.     See  on  Matt.  ix.  10-17. 

Ver.  15.  In  his  house.  That  of  Levi,  who 
made  the  feast  for  our  Lord  (Luke  v.  29).  The 
passage  before  us  does  not  decide  this,  but  any 
other  view  needlessly  creates  a  discrepancy.  Our 
Lord  did  not  pass  directly  from  the  custom  house 
to  the  feast.  In  all  three  accounts  the  interval 
is  left  indefinite.  See  on  Matt.  ix.  10.  The  nar- 
rative is  lively  in  stvle.  —  For  they  were  many 
and  they  followed  him.  Mark  alone  gives  this 
reason  for  the  number  of  publicans  and  sinners 
gathered  there,  namely,  that  persons  of  these 
classes  were  numerous  and  that  they  very  gener- 
ally followed  Christ.  The  fact  that  the  host  was 
one  of  the  former  class  (and  would  naturally 
gather  his  associates),  is  brought  out  by  Luke. 

Ver.  16.  See  on  Matt.  ix.  il.  Both  Mark 
and  Luke,  in  different  forms,  say  that  these 
scribes  were  of  the  Pharisees,  i-  e.,  of  that  party. 
—  When  they  saw  that  he  eateth.  It  is  probable 
that  they  came,  not  as  guests,  but  toward  the 
close  of   the  feast,  so  that  they  may  or  may  not 


have  actually  witnessed  this  as  lookers  on.  Luke 
(v.  30)  represents  the  objection  as  made  against 
the  disciples.  Their  criticism  probably  included 
both  the  master  and  His  followers.  The  correct 
form  :  He  eateth  ....  sinners  !  points  to  an  ex- 
clamation of  surprise,  which  may  have  preceded 
the  hostile  question.  —  On  ver.  17,  see  on  Matt. 
ix.  12. 

Ver.  18.  And  John's  disciples  and  the  Phari- 
sees were  fasting.  This  explanatory  remark, 
peculiar  to  Mark,  may  point  to  some  particular 
fast,  which  these  classes  were  then  observing. 
The  form  of  the  question  in  Matthew  and  Luke 
indicates  the  habits  of  these  classes. —They 
come.  Matthew  says  '  the  disciples  of  John ' 
asked  the  question.  Luke  seems  to  put  it  in  the 
mouth  of  the  Pharisees,  while  this  phrase  joins 
both  classes  as  inquirers.  The  two  were  gradu- 
ally coming  together.     See  on  Matt.  ix.  14. 

Vers.  19-22.  See  on  Matt.  ix.  15-17-  The 
matter  is  piecisely  the  same,  but  Mark  is  in 
some  respects  fuller  than  the  others,  showing 
that  his  account  cannot  be  an  abridgment  of  the 
others.  Comp.  especially  the  phrase  :  the  disci- 
ples of  John  and  the  disciples  of  the  Pharisees. 

—  As  long  as  they  have  the  bridegroom  with 
them,  they  cannot  fast.  This  repetition  is  pe- 
culiar to  Mark.  —  In  that  day.  Mark,  though  so 
concise,  seems  fond  of  such  solemn  and  specify- 
ing repetitions. 

Ver.  21.  That  which  filleth  it  up  (lit.,  '  che 
fulness  ')  taketh  away  from  it,  the  new  from  the 
old,  and  a  worse  rent  is  made.  The  form  is  pe- 
culiar to  Mark,  and  characteristic  of  his  lively 
style.     The  variations  show  entire  independence. 

—  Compare  :  the  wine  will  burst  the  skins,  and 
the  wine  perisheth,  and  the  skins,  with  Matt. 
ix.  17  ;  Luke  v.  37. 


2S6  THE  GOSPEL  ACCORDING   TO   MARK.     [Chap.  II.  23-III.  12. 

Chapter  II.  23-III.  12. 

Two  Sabbath  Day  Miracles  and  Discussions.     Our  Lord  retires  to  the  Sea 
in  consequence  of  the  Hostility  of  the  Pharisees. 

23  "    A  ND  it  came  to  pass,  that  he  went  ^  through  the  corn  2  «  J^^j^.'^lj^^'f^- 

l\.  fields  on  the  sabbath  day  ;  and  his  disciples  began,  *  as  i,]';,l~^-^^i^ 

24  they  went,  to  pluck  ^  the  ears  of  corn.^     And  the  Pharisees  said 
unto  him,  Behold,  why  do  they  on  the  sabbath  day  that  which  is 

25  not  lawful }    And  he  said  unto  them.  Have*  ye  never  read  what 
David  did  when  he  had  need,  and  was  a  hungered,  he,  and  they 

26  that  were  with  him  1     How  he  went  into  the  house  of  God  in 

the  days  of  *  Abiathar  the  high  priest,^  and  did  eat  the  shew- c  i  Chron. 
bread,  which  ^  is  not  lawful  to  eat  but  "*  for  the  priests,  and  gave    comp.  i'. 

Sam.  XXI.  I, 

27  also  to  them  which  were  with  him  .-'     And  he  said  unto  them,    wuiiaSam. 

'  via.  17 

''The  sabbath  was  made  for  man,  and  *  not  man  for  the  sabbath  :  '^  kx.  xxiii. 

'  12  ;  Deut.  V. 

28  Therefore^  the  Son  of  man  is  Lord  also^  of  the  sabbath.  ^  ^^^,  ;;  ^^ 
in.   I  •''And   he  ^entered  again  into  the  synagogue;    and  there -^g^^^YL^'i;^ 

2  was  a  man  there  which  had  a  withered  hand.^"  And  they  ^  ^hap.'V.  23, 
*  watched  him,  whether  he  would  heal  him  on  the  sabbath  day  ;  /^  u,uexiv.  i 

3  'that    they  might   accuse  him.     And    he  saith    unto    the  man  ^  Luke°xi.  54. 

4  which  had  the  withered  hand,^^  Stand  forth.      And   he   saith 
unto  them,  Is  it  lawful  to  do  good  on  the  sabbath  days,  or  to  do 

5  evil.?^^  to  save  ^^  life,  or  to  kill.?     But  they  held  their  peace. 

And  when  he  had  looked  '^^  round  about  on  them  *with  anger,  '''  ^^^- ^'-  '^• 
beino:  grieved  for  '  the  hardness  ^*  of  their  hearts,  he  ^^  saith  unto  ^  Rom.  xi.  25; 

.  Eph.  iv.  .8; 

the  man.  Stretch  forth  thine  hand.     And  he  stretched  tt  out  :  ^°    see  chap.  vi. 

52. 

6  and   his   hand  was  restored  whole   as   the   other.^^     And    the 
Pharisees  went  forth,^^   and    straightway   '"took   counsel  with '"Jfj^  j"^*"' 
"  the  Herodians  ^^  against  him,  how  they  might  destroy  him.        "  ^'"''^  "^^  '• 

7  But  "  Jesus  withdrew  himself  with  his  disciples  ^^  to  the  sea:  "  ^''^"-  ^"• 
and    a  great  multitude  ^  from  Galilee  followed  him,^^  and  ''  from  ^  ^^^  chap.  i. 

*-'  '  45- 

8  Judea,  And  '"  from  Jerusalem,  and  ^frorn  Idumea,  and/;w«  ^be- 1  LuUev'i!27! 
yond  Jordan  ;  and  they  ''about  '^-  Tyre  and  Sidon,  a  great  mul-  •"  G^'^EzlTk.^' 
titude,  when  they  had  heard  what  great  things  ^^  he  did,  came     xxxvi.  5.^' 

9  unto  liim.     And  he  spake  to  his  disciples,  that  a  small  ship  "^^ 
should  wait  on  him  because  of  the  multitude,  lest  they  should 

10  throng  him.     For  he  had -^  healed  many;  insomuch  that  they 

1  was  going  ^  grain  ^  began  to  mal<;e  tlieir  way,  plucking 

^   Did  ^  when  Abiathar  was  high-priest  ^  insert  it 

'*  save  8  So  that  ^  even  1°  who  had  his  hand  withered 

11  harm  ^^  insert  Ti.  ^3  And  he  looked  '*  at  the  hardening 

15  and  1^  it  forth  "  the  best  aulhoriiies  omit  whole  as  the  other 

1*  out  ^^  with  tlie  Herodians  iield  a  consultation 

2"^  And  Jesus  with  his  disciples  withdrew  21  followed:  {omitting  \\\\y\) 

^-  And  beyond  Jordan,  and  about  {see  notes)      ^^  hearing  all  the  things  that 
2*  boat  25  omit  had 


Chap.  III.  1-12.I        THE   GOSPEL   ACCORDING    TO    MARK.  257 

11  pressed  upon  him  'for  to  touch  him,  as  many  as  had   "plagues.  '^'^^22^''^^' 
And  "unclean  spirits,  when^^  they  saw  ^'^  him,  fell  down  before  " ^^^\^],l^ 

12  him,  and  cried,  saying,  Thou  art  ""the  Son  of  God.      And  ^  he  ^^  Lii^g'j^^j, 
straitly  charged  them  -^  that  they  should  not  make  him  known.^^  ^Jv.^^^"' 

2^  whenever  ^7  beheld         ^^  he  charged  them  much  ^9  manifest 


X  See  Matt, 
xii.  16. 


Chronology.  See  on  Matt.  xi.  1-2 1.  These 
events  took  place  just  before  the  choosing  of  the 
Twelve  (ver.  14,  etc.).  On  the  theory  of  a  three 
years'  ministry  in  Galilee,  they  occurred  shortly 
after  the  visit  to  Jerusalem  mentioned  in  John  v., 
when  the  enmity  of  the  Jews  was  awakened  on 
this  point  of  Sabbath  observance.  The  interval 
between  the  call  of  Levi  and  these  controversies 
mav  have  been  of  considerable  length. 

Ver.  23.  His  disciples  began.  While  so  doing 
they  were  interrupted  by  the  objection  of  the 
Pharisees.  —  Began  to  make  their  way,  plucking 
off  the  ears.  That  they  ate  the  grain,  appears 
not  only  from  the  parallel  passages,  but  from 
the  reference  to  David's  eating  (ver.  26).  Some 
think  the  sense  is  :  broke  a  way  through  the 
grain  by  plucking  off  the  ears.  But  this  would 
not  have  been  necessary,  since  they  could  tread  a 
path  through.  Evidently  tliis  account  also  in 
ver.  27  points  to  an  act  of  necessity.  Mark 
chooses  the  phrase  in  accordance  with  his  graphic 
style. 

Ver.  24.  See  on  Matt.  xii.  21,  for  the  Phari- 
saical views  of  the  Sabbath. 

Ver.  26.  When  Abiatliar  was  high-priest. 
The  argument  is  the  same  as  in  Matt.  xii.  3,  4. 
The  name  here  introduced  occasions  some  diffi- 
culty. According  to  i  Sam.  xxi.  '  Ahimelech  ' 
was  the  high-priest  who  gave  David  the  hallowed 
bread.  '  Abiathar '  was  the  son  of  Ahimelech 
(i  Sam.  xxii.  20)  and  the  friend  of  David.  He 
afterwards  became  high-priest,  being  the  only 
one  of  his  father's  family  who  escaped  from  the 
anger  of  Saul.  Some  have  therefore  supposed 
that  the  title  '  high-priest '  is  given  to  him,  be- 
cause he  afterwards  held  the  office.  But  the 
original  (according  to  the  correct  reading)  is  al- 
most equivalent  to  :  during  the  high-priesthood 
of  Abiathar.  Probably  both  father  and  son  had 
the  two  names,  Ahimelech  and  Abiathar.  In  2 
Sam.  viii.  17,  and  i  Chron.  xxiv.  6,  'Ahimelech 
the  son  of  Abiathar  '  is  spoken  of  where  the  same 
father  and  son  are  undoubtedly  referred  to,  since 
the  time  was  during  the  reign  of  David,  after  the 
father  had  been  killed  by  Doeg  (i  Sam.  xxii.).  In 
I  Sam.  xiv.  3,  the  father  is  called  Ahiah  ('  the  son 
of  Ahitub')  ;  in  i  Chron.  xviii.  16,  the  son  is 
called,  '  Ahimelech  the  son  of  Abiathar.'  The 
father  was  certainly  called  '  Abiathar,'  and,  as 
actual  high-priest,  is  here  meant.  This  explana- 
tion is  the  simplest. 

Ver.  27.  The  Sabbath  was  made  for  man,  and 
not  man  for  the  Sabbath.  Peculiar  to  Mark,  but 
intimately  connected  with  the  quotation  from 
Hosea  (Matt.  xii.  7).  The  Sabbath  is  a  means 
to  an  end  ;  it  was  instituted  by  God  (in  Paradise, 
and,  like  marriage,  has  survived  the  fall),  for  the 
moral  and  physical  benefit  of  man.  To  this 
gracious  end,  as  all  experience  shows,  i/ie  observ- 
ance of  one  day  in  seven  as  a  day  of  religious 
REST  is  a  necessary  tneans.  Pharisaism  makes  the 
observance  itself  the  end,  and  so  establishes  its 
minute  rules,  as  shown  in  the  days  of  our  Lord. 

VOL.   I.  17 


Irreligion  misapprehends  the  end,  by  forgetting 
that  man's  spiritual  needs  are  to  be  met,  and 
hence  despises  the  means,  namely,  a  religious  ob- 
servance of  the  Christian  Sabbath.  But  because 
'  the  Sabbath  was  made  for  man,'  because  of  our 
needs,  the  first  day  of  the  week  which  our  Re- 
deemer, as  Lord  of  the  Sabbath,  has  substituted 
for  the  seventh  day,  is  to  be  observed  by  Chris- 
tians, not  as  a  day  of  pleasure-seeking,  or  even 
of  excessive  religious  exertion,  but  as  a  time  for 
physical  rest  combined  with  a  religious  activity 
and  enjoyj/ient.  Like  all  Christian  duty.  Sabbath 
observance  is  to  be  prompted  by  love,  by  a  desire 
for  such  religious  enjoyment,  not  by  any  minute 
rules  of  Pharisaism.  To  observe  the  Christian 
Sabbath  in  such  a  way  that  our  temporal  and  spir- 
itual welfare  is  thereby  furthered  is  in  one  aspect 
a  far  more  difficult  duty  than  to  conform  to  Phari- 
saical external  rules  on  the  subject.  But  it  be- 
comes easy,  as  other  duties  do,  under  the  prompt- 
ings of  grateful  love  to  'the  Lord  of  the  Sabbath,' 
—  While  Christian  men  may  hold  a  different 
theory,  the  workings  of  that  theory  on  the  con- 
tinent of  Europe  proves  its  incorrectness.  While 
the  State  cannot  make  men  religious,  or  secure  a 
Christian  observance  of  the  Sabbath,  it  can  and 
ought  to  prevent  its  opeji  desecration,  and  to  pro- 
tect Christian  citizens  in  their  right  to  a  day  of 
rest,  which  is  also  necessary  for  the  welfare  of 
the  state  itself.  '  Man  '  here  includes  children. 
For  them,  also.  Sabbath  observance  should  be  a 
means,  not  an  end.  Too  often  parents,  from  con- 
scientious motives,  have  exacted  from  their  chil- 
dren only  a  legal,  Pharisaical  observance  of  the 
day,  making  it  a  burden  and  a  dread  to  them.  It 
should  rather  be  used  as  a  day  for  the  training  of 
the  little  ones,  not  in  Pharisaism,  but  in  the  gos- 
pel of  Jesus  Christ  ;  so  that,  as  soon  as  possible 
it  may  become  to  them  a  day  of  religious  pleasure 
Neither  pastor  nor  Sunday-school  teacher  can  do 
this  so  well  as  parents. 

Ver.  28.  So  that  the  Son  of  man  is  Lord  also 
of  the  Sabbath.  The  connection  here  differs  from 
that  of  the  other  accounts,  and  the  idea  is  more 
full.  Since  the  Sabbath  was  made  for  the  ben- 
efit of  man,  it  follows  that  the  Son  of  Man  (the 
Messiah,  but  especially  in  His  character  as  the 
Head  and  Representative  of  humanity)  is  Lord 
(Sovereign  over  all  that  belongs  to  the  interest  of 
man  and  hence)  also  of  the  Sabbath  ;  i.  e.,  not  for 
its  abolition,  but  for  its  true  fulfilment ;  comp. 
Matt.  V.  17.     See  further  on  Matt.  xii.  8. 

Chap.  III.  1-6.     See  on  Matt.  xii.  9-14. 

Ver.  I.  He  entered  again.  On  the  next  Sab- 
bath (Luke  vi.  6).  'Again'  may  refer  to  i.  21 
In  that  case  the  place  was  Capernaum.  —  The 
synagogue.  It  is  doubtful  whether  we  should 
render  :  '  the  '  or  '  a  synagogue.'  Matthew  says 
definitely  'their  synagogue,'  i.  e.,  that  of  His  op- 
ponents. Luke  adds  that  '  He  taught  there.'  — 
Withered.  This  word  suggests  disease  or  acci- 
dent as  the  cause.  It  was  the  '  right  hand ' 
(Luke). 


258 


THE   GOSPEL  ACCORDING   TO   MARK.        [Chap.  III.  1-12. 

isees.  —  To  the  sea.  To  the  shores  of  the  sea  of 
Galilee  ;  perhaps  to  a  boat  from  which  He  might 
teach  (ver.  9,  chap.  iv.  i  ;  comp.  Luke  v.  3). 
This  description  of  the  crowds  waiting  upon  His 
ministry  is  the  fullest  given  in  the  Gospels.  The 
verses  are  unfortunately  divided  in  the  E.  V. 
Two  classes  are  spoken  oi,  first,  a  great  multitude 
from  Galilee,  where  He  was  teaching,  who  fol- 
lowed Mm,  holding  to  Him  in  His  conflict  with 
the  Pharisees,  then  :  from  Judea,  etc.  —  a  great 
multitude,  who  in  consequence  of  the  reports  of 
His  works  came  unto  Mm.  Others  prefer  to  dis- 
tinguish the  second  crowd  as  those  who  came 
from  Tyre  and  Sidon,  but  the  correct  reading  [ 
forbids  this  view.  The  original  emphasizes  the 
greatness  of  the  crowd  in  the  first  instance,  and 
in  the  second  their  coming  from  different  and 
distant  places. — Idumea.  Edom,  southeast  of 
Palestine,  a  sort  of  border  land  between  the  Jews 
and  Gentiles.  The  inhabitants  were  descend- 
ants of  Esau,  but  had  been  conquered  and  made 
Jews  by  violence  about  one  hundred  and  twenty- 
five  years  before  Christ.  — Beyond  Jordan.  Perea, 
east  of  Jordan.  —  About  Tyre  and  Sidon.  The 
leading  cities  of  Phenicia,  north  of  Palestine 
along  the  sea-coast.  They  stand  here  for  the 
whole  district.  Probably  Jews  and  heathen  alike 
came  from  all  these  quarters.  The  route  of 
traffic  between  the  points  here  specified  was  by 
Capernaum,  so  that  reports  would  quickly  spread 
and  crowds  easily  gather. 

Ver.  9.  That  a  small  boat.  The  original  re- 
fers to  a  boat  even  smaller  than  the  usual  fishing- 
boats. —  Wait  on  him.  Be  constantly  at  His 
service.  —  Because  of  the  crowd.  A  different 
word  from  'multitude'  (vers.  7,  8),  though  the 
one  usually  so  translated.  The  purpose  was 
probably  both  to  teach  from  the  boat  and  to  re- 
tire from  the  crowd  when  He  wished.  It  was 
doubtless  thus  that  He  retired  shortly  afterwards 
(ver.  13).  His  ministry,  rather  than  His  personal 
comfort,  was  thus  furthered. 

Ver.  10.  They  pressed  upon  Mm.  Not  merely 
gathered  about  Him  to  hear  Him,  and  thus 
created  a  pressure,  but  actually  pushed  them- 
selves upon  Him,  to  touch  Mm.  The  last  clause 
shows  that  all  were  healed,  as  Matthew  states.  — 
Plagues.  Lit.,  '  scourges,'  not  a  particular  class 
of  diseases,  as  the  word  '  plagues '  now  implies. 
On  the  healing  power,  comp.  Luke  vi.  19. 

Ver.  II.  And  unclean  spirits.  The  demon 
identified  himself  with  the  person,  since  the  con- 
fession was  undoubtedly  that  of  the  evil  spirit. — 
Whenever  they  saw  him.  This  was  the  usual 
effect.  —  Fell  down  before  Mm  and  cried.  The 
possessed  man  fell  down,  and  his  voice  uttered 
the  cry ;  but  both  acts  are  attributed  to  the  evil 
spirit  ;  hence  the  intimate  possession.  —  The  son 
of  God.     Comp.  chap.  i.  24,  34. 

Ver.  12.  And  he  charged  them  much.  Matt, 
xii.  16,  shows  that  some  such  charge  was  given 
to  all  who  were  healed ;  probably  to  prevent  a 
premature  rupture  with  the  Pharisees.  But  the 
prohibition  to  evil  spirits  was  special,  and  usually 
given.  See  the  addition  Matthew  (xii.  17-21) 
makes  to  this  account  of  our  Lord's  healing. 


Ver.  2.  And  they  watched  him.  Watched 
Him  closely.  —  Whether  he  would.  Lit.,  '  will ; ' 
Mark's  account  being  in  the  present  tense. 

Ver.  3.  Stand  forth.  This  command  is  omit- 
ted by  Matthew.  The  account  of  Luke  (vi.  8)  is 
fullest.  The  subsequent  discourse  is  rendered 
more  impressive  by  the  position  of  the  diseased 
man. 

Ver.  4.  Matt.  xii.  10  shows  that  the  question 
of  our  Lord  was  preceded  by  one  from  the  Phari- 
sees, just  as  His  command  had  been  occasioned 
by  'their  thoughts'  or  'reasonings  '  ^Luke  vi.  8). 

—  Is  it  lawful ■?  i.e.,  according  to  the  Mosaic  law. 

—  To  do  good,  or  to  do  harm.  To  benefit,  or  to  in- 
jure, rather  than  to  do  right  or  to  do  wrong. 
This  is  repeated  yet  more  forcibly  :  to  save  a  life 
or  to  Mil  ?  Our  Lord  thus  establishes  the  pro- 
priety of  works  of  mercy  on  the  Sabbath,  even 
according  to  the  Mosaic  law  (see  on  Matt.  xii.  11, 
12,  where  the  falling  of  a  sheep  into  a  pit  is  in- 
troduced). His  opponents  were  silenced  ;  and  his 
authority  as  '  Lord  also  of  the  Sabbath '  (chap, 
ii.  28)  is  then  vindicated  by  the  miracle. 

Ver.  5.  And  he  looked  round  about  on  them. 
So  Luke,  who  adds  '  all,'  implying  that  He  took 
a  formal  survey  of  those  in  the  synagogue.  — 
With  anger.  A  holy  indignation,  mentioned  by 
Mark  alone,  and  no  doubt  expressed  in  His  look. 

—  Being  grieved  for  the  hardening  of  their  hearts. 
The  original  implies  a  compassionate  sympathy 
for  their  spiritual  insensibility.  These  two  feel- 
ings, usually  excluding  each  other,  are  here  com- 
bined. In  this,  Christ  manifests  the  character  of 
God  as  Holy  Love,  —  His  anger  was  the  result  of 
holiness.  His  compassion  of  love.  This  charac- 
ter is  revealed  in  the  Bible  alone.  Of  themselves 
men  discover  either  God's  anger,  forgetting  His 
love,  or  His  mercy,  forgetting  His  holiness.  So, 
too,  they  are  usually  angry  without  compassion, 
or  compassionate  without  being  just.  '  Harden- 
ing '  is  preferable  to  '  hardness,'  since  the  original 
suggests  a  process  as  well  as  a  result.  This  pro- 
cess was  going  on  as  the  effect  of  their  opposi- 
tion to  Him,  and  as  a  punishment  for  this  sin 
against  privilege.  For  it  man  is  responsible,  and 
it  can  put  men  beyond  the  reach  of  the  Saviour's 
compassion.  Not  that  anything  is  too  hard  for 
Him,  but  He  never  saves  us  against  our  will.  — 
On  the  cure,  see  Matt.  xii.  13. 

Ver.  6.  With  the  Herodians.  Mark  alone 
mentions  this  fact.  The  Herodians  were  the 
court  party,  the  adherents  of  the  Herods.  As 
friends  of  the  Romans  they  were  the  political  an- 
tagonists of  the  Pharisees.  —  Held  a  consultation. 
'  Took  counsel '  is  too  indefinite  ;  '  held  a  coun- 
cil '  implies  a  formal,  legal  assembly.  Hatred  of 
the  truth  produced  this  strange  alliance.  The 
Pharisees  were  '  filled  with  madness  '  (Luke),  and 
would  seek  the  support  of  those  who  could  help 
them  in  their  purpose,  as  they  afterwards  did 
that  of  Pilate.  Dislike  of  John  the  Baptist  may 
have  made  the  Herodians  hostile  to  Jesus  also. 
*  Hierarchs  and  despots  are  necessary  to  each 
other,'  and  combine  against  Christ. 

Vers.  7,  8.  Withdrew.  Not  to  avoid  the  mul- 
titudes, but  rather  to  fulfil  His  ministry  among 
them,  undisturbed  by  the  opposition  of  the  Phar- 


Chap.  III.  13-19.]        THE   GOSPEL  ACCORDING   TO   MARK. 


259 


Chapter  III.   13-19. 
The  Choice  of  the  Ttvelve. 


,    A   ND  he  goeth  up  into  a  ^  mountain,  and   calleth  unto  him 


13 

14  xV  whom  he  ^  would:  and  they  came  ^  unto  him.  And  he 
ordained  *  twelve,^  that  they  should  ^  be  with  him,  and  .  that  he 

1 5  might  send  them  forth  to  preach,  And  *  to  have  power ''  to  heal 

16  sicknesses,  and^  to  cast  out  devils:^  And  ^"^  "^  Simon  he  sur- 

17  named  Peter;  And  James  the  son  of  Zebedee,  and  John  the 
brother  of  James  ;  and  he  surnamed  them  Boanerges,  which  is, 

18  The  ^^  sons  of  thunder :  And  Andrew,  and  Philip,  and  Barthol- 
omew, and  Matthew,  and  Thomas,  and  James  the  son  of  Al- 

19  pheus,  and  ''Thaddeus,  and  Simon  the  Canaanite.^^  And  Judas 
Iscariot,  which  ^^  also  betrayed  him  :  and  they  went  -^^  *  into  a 
house. 

^  the  2  he  himself  ^  went  *  appointed  or  made 

5  Some  ancient  authorities  add :  whom  also  he  named  apostles 

^  might  '  authority 

8  tlie  best  authorities  omit  to  heal  sicknesses,  and  ^  demons 

^°  Some  ancient  authorities  insert  And  he  appointed  the  twelve. 

^^  otnit  The  ^-  the  Cananasan  ^^  who 

^*.  the  best  authorities  read  he.  cometh 


a  Matt.  X.  I ; 
Luke  vi.  13. 


b  Matt.x.  i; 

Luke  ix.  i. 
c  Matt.  x.  2- 

4;  Luke  vi. 

14-16;  Acts 

i.  13. 


d  Comp.Luke 

vi.  16 ;  Acts 

i.  13. 
e  Chaps,  vii. 

17  ;    ix.  28; 

comp.  chap. 

ii.  I 


Luke  tells  of  great  works  of  healing  imme- 
diately succeeding  the  choice  of  the  Twelve. 
During  the  withdrawal,  after  the  opening  hostil- 
ity of  the  Pharisees  (ver.  7),  this  choice  took 
place,  followed  by  the  Sermon  on  the  Mount,  of 
which  Mark  makes  no  mention.  This  event  is 
to  be  distinguished  from  the  sending  out  of  the 
Twelve.  See  notes  on  Matt.  ix.  36,  x.  4.  Comp. 
Mark  vi.  7  ;  Luke  ix.  i. 

Ver.  13.  Into  the  mountain.  Probably  the 
mount  of  Beatitudes  (comp.  Matt.  v.  i)  ;  or  pos- 
sibly the  hill  country  in  contrast  with  the  sea- 
shore. Our  Lord  spent  the  previous  night  in 
prayer,  choosing  the  Apostles  in  the  morning 
(Luke  vi.  12,  13).  —  Whom  he  himself  would. 
The  freedom  of  choice  is  made  prominent.  He 
gathered  a  larger  number  of  disciples  about 
Him  and  chose  out  twelve  (Luke  vi.  13).  This 
verse  probably  refers  to  the  latter  act.  Strictly 
speaking,  this  was  rather  the  formal  announce- 
ment of  His  choice,  for  most  of  them  (seven  at 
least,  had  been  specially  called  before  this  time. 
—  They  went,  lit.,  '  went  away '  (/.  e.,  from  the 
others)  unto  him. 

Ver.  14.  Appointed.  Literally,  'made,'  nomi- 
nated, set  apart.  The  word  '  ordained  '  may  mis- 
lead. The  addition  'whom  also  He  named  apos- 
tles,' found  in  some  authorities,  is  probably  taken 
from  Luke.  —  That  they  might  be  with  him. 
This  hints  that  they  were  first  to  be  trained  for 
their  work.  The  best  preparation  for  doing 
Christ's  work  is  being  with  Christ.  —  Send  them 
forth  This  took  place  afterwards.  The  word 
Mark  uses  implies  that  they  were  'Aposdes,' a 
title  now  given  them  (Luke  vi.  13),  yet  rarely  ap- 
plied by  the  other  Evangelists.  The  discipleship 
was  the  main  point  while  Christ  lived,  and  only 


through  the  direct  choice  of  the  Master  to  the 
most  intimate  discipleship,  did  they  become 
Apostles. 

Ver.  15.  The  phrase,  'to  heal  sicknesses '  is  to 
be  omitted.  Mark  gives  special  prominence  to 
the  power  of  casting  out  demons. 

Ver.  1 6.  He  surnamed  Peter.  It  is  not  as- 
serted that  this  name  was  first  given  on  this  oc- 
casion. Still  the  words  of  our  Lord  at  His  first 
meeting  with  Simon  (John  i.  42)  were  prophetic, 
and  Mark  seems  to  have  mentioned  the  name  for 
the  first  time  here,  because  it  was  the  Apostolic 
name.  On  the  lists  of  Apostles,  see  Matt.  x. 
1-4. 

Ver.  17.  Boanerges.  A  transfer  into  Greek 
of  an  Aramaic  word,  which  was  modified  from 
the  Hebrew.  Mark,  writing  for  other  than  Jews, 
interprets  it.  He  alone  mentions  it. — Sons  of 
thunder.  This  seems  to  have  been  occasioned 
by  their  'vehement  and  zealous  disposition,  as  in- 
dicated in  Luke  ix.  54  ;  comp.  Mark  ix.  38.'  This 
does  not  imply  censure  ;  for  these  traits,  when 
sanctified,  would  be  praiseworthy.  John  was  not, 
as  he  is  often  portrayed,  of  a  soft  and  almost 
effeminate  disposition.  Such  neutral  characters 
are  rarely  heroes  of  faith.  The  Apocalypse  re- 
veals the  son  of  thunder.  The  name  may  refer 
also  to  the  corresponding  character  of  their  elo- 
quence. Powerful,  fervid  preachers  are  still  thus 
termed.  With  the  ancients,  thunder  was  the 
symbol  for  profound  and  solemn  utterances.  The 
name  would  be  prophetic  in  this  application.  It 
was  not  used  frequently,  like  Simon's  surname, 
because  it  was  borne  by  two  brothers,  one  of 
whom  was  martyred  earliest. 

Ver.  18.  Matthew  arranges  the  Twelve  by 
pairs ;  Mark  does   not.     In   other  respects  the 


26o  THE   GOSPEL  ACCORDING   TO   MARK.        [Chap.  III.  13-35. 

lists  of  Matthew  and  Mark  correspond  most  events  took  place  ;  see  next  note.  If  a  partic- 
closely.  — Cananaean,  or,  '  Zealot ; '  see  Matt.  x.  ular  house  is  meant,  there  is  an  undesigned  coin- 
4;  Luke  vi.  15;  Acts  i.  13.  /  cidence.  Matthew,  in  prefacing  the  parables  of 
Ver.  19.  And  he  cometh  into  a  house.  This  our  Lord,  tells  us  He  went  '  out  of  the  house,' 
indicates  a  return  to  Capernaum;  as  the  succeed-  without  having  spoken  of  His  entering  one. 
ing  events  probably  took  place  there.  The  sen-  Those  parables  were  uttered  just  after  the  events 
tence,  therefore,  properly  belongs  to  the  next  next  recorded  by  Mark,  who  speaks  of  this  enter- 
section.     In  the  interval  a  number  of  important  ing  a  house,  without  telling  of  His  going  out. 


Chapter  III.  20-35. 
CJiarges  against  our  Lord,  by  Relatives  and  hostile  Scribes  ;  His  replies. 

20  A  ND  the  multitude  cometh  together  again,  "so  that  they  «  Chap.vi.31. 

21  -^^J^    could  not  so  much  as  eat  bread.     And  when  *his  friends  b  Comp.  ver 

31. 

heard  of  it}  they  went  out  to  lay  hold  on  him  :  for  they  said, 

22  He*^  is  beside  himself.     And  the  scribes  which  ^  came  down  ^  2  Cor.  v.  13 ; 

comp.  John 

from  Jerusalem  said,  ^  He  hath  Beelzebub,^  and  by  the  prince  of  ^^1°;,^     . 

23  the  devils'*  casteth  He  out  devils.*     *And  he  called  them  unto    Lukexl'15 
him,  and  said  unto  them  in  parables,   How  can  Satan  cast  out  ^z^^g^LuKB 

24  Satan  }     And  if  a  kingdom  be  divided  against  itself,  that  king-   '"•  '^"" 

25  dom  cannot  stand.     And  if  a  house  be  divided  against  itself, 

26  that  house  cannot  stand.^     And  if  Satan  rise  up  against  him- 

27  self,  and  be  divided,  he  cannot  stand,  but  hath  an  end.  No 
man  *'  can  enter  into  a  strong  man's  house,'^  and  spoil  his  goods, 
except  he  will  *  first  bind  the  strong  man  ;  and  then  he  will 

28  •''spoil  his  house.     Verily  I  say  unto  you.  All  sins^  shall  be  for- /Comp. Matt. 

xii.  31,  32  ; 

given  unto  the  sons  of  men,  and  blasphemies  ^^  wherewith  so-    Luke  xi.  10. 

29  ever  they  shall  blaspheme :  But  he  that  ^^  shall  blaspheme 
against  the  Holy  Ghost  hath  never  forgiveness,^^  ^but  is  in  ^  ^^."-j,^"^' 

30  danger  of  eternal  damnation.^^     Because  they  said,  He  hath  an    cor.  xt.'a?; 
unclean  spirit.  J^^-  "• '°" 

31  ''There  came  then  his  brethren  and  his  mother,^*  and,  stand- ,4  matt. xii. 

32  ing  without,  sent  ^^  unto  him,  calling  him.     And  the  ^^  multitude   viii.  19-21. 
sat  ^'  about  him,  and  they  said  ^^  unto  him.  Behold,  thy  mother 

33  and  thy  brethren  without   seek  for  thee.     And  he  answered 

34  them,  saying,^^  Who  is  my  mother,  or^^  my  brethren  1  And 
he  looked  round  about  ^^  on  them  which  sat^^  about  him,  and 

35  said,23  Behold  my  mother  and  my  brethren  !  For  whosoever 
shall  do  the  will  of  God,  the  same  is  my  brother,  and  my  ^^  sis- 
ter, and  mother. 

1  heard  it  2  ^^^t  ^  gj.  Beelzebul  *  demons 

^  Shall  not  be  able  to  stand  ^  But  no  one 

■^  the  house  of  the  strong  man  ^  oj,jH  ^jn  9  things 

^°  their  sins  and  their  blasphemies  ^^  But  whosoever 

^^  Hath  no  forgiveness  forever 

^8  guilty  of  an  eternal  sin  {according  to  the  best  mcthorities) 
"  the  best  authorities  read,  and  there  came  his  mother  and  his  brethren  ; 
15  they  sent  16  ^  "  ^yas  sitting  ^s  g^y 

1^  And  answering  them,  he  saith  20  ^nd  21  ^jj^jf  about 

22  that  sat  round  23  gaith  24  g„jn  ^„ 


Chap.  III.  20-35.]        'THE   GOSPEL   ACCORDING  TO   MARK. 


261 


Chronology.  At  this  point  we  find  the  larg- 
est gap  in  Mark's  narrative.  Shortly  after  the 
choice  of  the  Twelve,  the  Sermon  on  the  Mount 
was  delivered.  See  notes  on  Matthew.  On  and 
after  the  return  to  Capernaum,  a  number  of  events 
took  place,  recorded  partly  by  Matthew  and  partly 
by  Luke,  and  in  most  cases  by  both.  The  miracle 
immediately  preceding  the  occurrences  of  the  sec- 
tion before  us,  was  the  healing  of  a  blind  and 
dumb  demoniac  (Matt.  xii.  22),  which  called  forth 
the  charge  of  the  scribes  (ver.  22).  Vers.  20,  21, 
are  peculiar  to  Mark. 

Ver.  20.  Cometh  together  again.  If  the  last 
clause  of  ver.  19  means  a  return  to  Capernaum, 
'  again  '  must  refer  to  chap.  ii.  i.  —  They  could 
not  so  much  as  eat  bread.     A  vivid  description 


of  the  thronging.  Our  Lord  and  His  disciples 
could  not  find  time  to  have  their  regular  meals. 
Notice  the  excitement  and  popularity  was  now  at 
its  height ;  the  opposition  now  takes  definite  form 
and  stems  the  tide. 

Ver.  21.  His  friends,  lit.  'those  by  him.'  The 
exact  reference  is  doubtful.  The  nearer  relatives, 
spoken  of  in  ver.  31,  may  not  be  included,  since 
they  waited  outside  ;  but  probably  the  whole  cir- 
cle was  engaged  in  this  effort  with  varying  feel- 
ings, the  immediate  family  persisting  longer  (see 
on  Matt.  xii.  46).  —  Heard  it,  i.  e.,  what  was  go- 
ing on  ;  they  may  have  heard  that  the  scribes 
had  come  with  a  hostile  purpose  (ver.  22). — 
They  went  out,  etc.  Either  from  Nazareth,  or 
from  their  house  in  Capernaum,  since  it  is  un- 


Ekron,  City  of  Beelzebub. 


certain  in  which  place  they  now  lived.  —  For  they 
said.  The  relatives  just  spoken  of.  —  He  is  beside 
himself.  This  implies  either  actual  insanity  in  a 
bad  sense,  or  religious  enthusiasm  and  ecstasy, 
even  to  derangement,  in  a  good  sense.  While  an 
accusation  of  madness  on  the  part  of  His  relatives 
is  neither  impossible  nor  improbable,  so  long  as 
they  were  not  true  believers,  it  may  have  been  a 
mere  pretext.  As  His  enemies  had  already,  in  all 
probability,  said  that  He  was  possessed,  His  rel- 
atives, from  motives  of  policy,  may  have  adopted 
this  modification  of  the  charge  to  get  Him  away ; 
with  this,  anxiety  for  His  health  may  have  entered 
as  a  motive.  The  context  favors  the  thought  that 
the  motive  was  policy  resulting  from  want  of  faith, 
though  perhaps  not  from  positive  disbelief.  This 
doubting,  worldly  policy,  which  could  seek  to 
shelter  Him  by  meeting  the  accusations  of  His 
foes  half  way,  is  in  keeping  with  the  desire  to 
thrust  Him  forward  which  was  afterwards  shown 
(John  vii.  3-5)  Yet  even  among  these  relatives 
there  was  probably  a  great  variety  of  opinions 
regarding  Him. 

Vers.  22-30.     See  notes  on  Matt.  xii.  23-32. 


Ver.  22.  The  scribes  that  came  down  from 
Jerusalem.  Mark  thus  defines  the  parties,  while 
Matthew  (xii.  23)  states  the  occasion  of  the  ac- 
cusation. The  purpose  of  their  coming  was 
doubtless  to  entrap  and  oppose  Him,  and  hence 
the  place  was  probably  Capernaum,  since  they 
would  go  to  His  headquarters.  — He  hath  Beelze- 
bub. See  on  Matt.  x.  25,  xii.  24.  Mark,  how- 
ever, both  here  and  in  ver.  20,  states  with  greatest 
definiteness  that  they  charged  Him,  not  only  with 
exercising  Satanic  power,  but  with  being  Himself 
possessed  by  an  evil  spirit. 

Ver.  26.  But  hath  an  end,  i.  e.,  ceases  to  be 
what  he  is  ;  the  supposition,  which  His  enemies 
advanced,  would,  if  fully  carried  out,  argue  Satan 
out  of  existence. 

Ver.  29.  Guilty  of,  more  than  in  danger  of,  or 
even  liable  to,  indicating  a  present  subjection  to. 
—  An  eternal  sin.  Thus  Mark  expresses  the  same 
idea  given  by  Matthew  ;  '  neither  in  this  world, 
nor  in  that  to  come.'  The  word  we  translate 
'  sin'  includes  the  idea  of  guilt  (Rom.  iii.  25,  v. 
16),  but  can  scarcely  be  rendered  "punishment." 
It  usually  refers  to  an  act,  rather  than   a  state  of 


262  THE   GOSPEL  ACCORDING   TO   MARK.        [Chap.  IV.  1-34. 

sin,  but  eternal  sin  points  to  an  unending  state  of  sin  of  blasphemy  against  the    Holy  Ghost,  but 

activity  in  sin.     Damnation,  or  'judgment,'  is  an  certainly  indicates  its  character.     Even  if  these 

explanatory  alteration  of  the  original  text.     The  accusers   had   not   committed   it,  their  language 

correct  reading  implies   that  the   unpardonable  tended  in  that  direction.     They  had  attributed  to 

sin,  though  it  may  begin  with  one  act   of  bias-  an  evil   spirit  what  was  the  work   of  the   Holy 

phemy  (ver.  30),  results  in  a  state  of  sinful  activ-  Spirit,  that  too  in  presence  of  sufficient  evidence 

ity  which  continues  forever.    For  this  reason  it  is  of  its  true  character. 

unpardonable.    The  punishment  is  perpetual,  be-        Vers.  31-35.     Comparing  these  verses  with  the 

cause  the   sin  is  perpetual.      The  sin   excludes  account   of   Matthew  (xii.   46-50),  we  find  that 

pardon,  because  it  excludes  repentance.     The  re-  Mark  omits  the  introductory  phrase  ;   '  While  He 

mark  of  Matthew  refers  to  the  guilt,  that  of  Mark  yet  talked  to  the  people  ;  in  ver.  31   he  tells  us 

to  the  sin  itself,  explaining  the  former.     This  is  that  His  mother  and  brothers  sent  unto  Mm  ;  in 

the  most  fearful  aspect  of  eternal   punishment ;  ver.  32  he  inserts  :  And  a  multitude  was  sitting 

namely,  being  forever  deprived  of  the  needed  in-  about  him ;  in  ver.  34  he  mentions   our  Lord's 

fluences  of  the  Holy  Spirit,  and  hence  in  a  state  glance  :  And  he  looked  round,  instead  of  the  ges- 

of  eternally  growing  sin  and  guilt.     Conscious  ture  preserved  by  Matthew  :  '  And  He  stretched 

existence  is  evidently  implied  by  the  word  chosen,  forth  His  hand  toward  His  disciples.'    The  look 

Further,  while  the  next  verse  suggests  a  particular  was   probably   one   of   affectionate  recognition  ; 

form  of  the  unpardonable  sin,  this  phrase  favors  contrast   the    look   of   anger  and  grief  (ver.   5). 

the  view  that  it  is  an  active  state  rather  than  a  par-  That  the  look  as  well  as  the  word  applied  to  more 

ticular  act.     See  on  Matt.  xii.  32.  than  the  Twelve  is  evident.    The  blessed  truth  be- 

Ver.  30.     Because  they  said,  he  hath  an  un-  longs  to  multitudes  who  sit  about  Jesus  and  feel 

clean  spirit.    -This  does  not  necessarily  define  the  His  look  of  affection  in  a  higher  spiritual  sense. 


Chapter    IV.   1-34. 
Christ's  Teaching  in  Parables. 

1  "   A  ND  he  began  again  ^  to  teach  by  the  sea  side  :  and  there  a.  matt.  xiii. 

■t\.  was  2  gathered  unto  him  a  ^  great  multitude,  so  that  he    viiL^^-io.*^^ 
entered  into  a  ship,*  and  sat  in  the  sea  ;  and  the  whole  multi- 

2  tude  was  ^  by  the  sea  on  the  land.  And  he  taught  them  many 
things  by  ^  parables,  ^  and   said   unto    them   in   his   doctrine,^  ^  ^^p  xii. 

3,  4  Hearken  ;  Behold,  there  went  out  a  sower ^  to  sow:  And  it 
came  to  pass,  as  he  sowed,  some  fell  by  the  way  side,  and  the 

5  fowls  ^  of  the  air^''  came  and  devoured  it  up.^^  And  some^^ 
fell  on  stony  ground,!^  where  it  had  not  much  earth  ;  and  im- 
mediately 1*  it  sprang  up,  because  it  had  no  depth  ^^  of  earth  : 

6  But  1^  when  the  sun  was  up,  it  was  scorched  ;  and  because  it 

7  had  no  root,  it  withered  away.  And  some^^  fell  among  i''  thorns, 
and  the  thorns  grew  up,  and  choked  it,  and  it  yielded  no  fruit. 

8  And  other  fell  on^^  good  ground,  and  did  yield  ^^  fruit  that 
sprang  up  and  increased,^^  and  brought  forth,  some  21  thirty, 

9  and  some  21  sixty,  and  some  ^i  a  hundred.     And  he  said  unto  <^  ver.23;  see 
them,22  "  He  that  '^  hath  ears  to  hear,  let  him  hear. 

10  And  when  he  was  alone,  they  that  were  about  him  with  the 

1 1  Twelve  asked  of  him  the  parable.^*     And  he  said  unto  them. 
Unto  you  it  ^5  is  given  to  know  26  the  mystery  of  the  kingdom 

1  again  he  began        2  jg        8  insert  very  {according  to  the  best  authorities) 
\  boat  5  were  s  \^  7  teaching  «  the  sower  went  forth 

®  birds  10  07nit  of  the  air  "  omit  up  12  otj^gj. 

18  roc\.y  ground  "  straightway  16  deepness  le  And 

"  itisert  the  is  jnto  the  19  yielded 

20  growing  up  and  increasing  ;  21  unto  22  ^„„y  ^^^0  them 

,^  who  24  the  parables  25  ^mit  it 

28  the  best  authorities  omit  to  know 


Chap.  IV.  1-34.]        THE   GOSPEL  ACCORDING   TO   MARK.  263 

of  God  :  but  unto  ^  them  that  are  without,  all  these'^'  things  are  </  iCor.v.  12, 

.  13 ;  Col.  iv. 

12  done  in  parables:  *  That  seeing  theymay  see,  and  not  perceive  ;    ?;  'i^ess- 

and  hearing  they  may  hear,  and  not  understand ;  lest  at  any    Tm-  !"■  i- 

time  ^^  they  should   be  converted,^^  and  ^//^z>  sins  ^°  should  be 

i^  forgiven   them.     -^And  he   said  ^i  unto  them.  Know  ye  not  this/MATT.  xiii. 

•J  ^  _  '  -^  18-23;  Luke 

14  parable .''  and  how  then  will  ye  know  all  parables  .'*     The  sower    ^"'-  "-'5- 

15  soweth  the  word.  And  these  are  they  by  the  way  side,  where 
the  word  is  sown  ;  but  ^^  when  they  have  heard,  Satan  cometh 
immediately,^*  and  taketh  away  the  word  that  was  sown  in  their 

16  hearts.^^  And  these  are  they  likewise^*  which  are  sown  on 
stony  ground  ;  ^^  who,  when  they  have  heard  the  word,  imme- 

17  diately  ^*  receive  it  with  gladness  ;  ^  And  have  no  root  in  them- 
selves, and  so  ^'^  endure  but  ^^  for  a  time  :  afterward,'^^  when  af- 
fliction'^*^ or  persecution  ariseth  for  the  word's  sake,  immediately^* 

18  they   are   offended.     And   thesa*^  are   they   which   are   sown 

19  among  1"  thorns  ;  such  as  hear  *^  the  word,  And  the  cares  of 
this  world,  and  the  deceitfulness  of  riches,  and  the  lusts  of  ot'her 
things  entering  in,  choke  the  word,  and  it  becometh  unfruitful. 

20  And  these  *^ "  are  they  which  are  **  sown  on  *^  good  ground  ; 
such  as  hear  the  word,  and  receive  it,  and  bring  forth  fruit, 
some  *^  thirtyfold,  some  *^  sixty ,*'^  and  some  *^  a  hundred.*^ 

21  And  he  said  unto  them,  »  Is  a  *^  candle  brought  to  be  put  ^  Matt.  v.  15; 
under  a  *^  bushel,  or  under  a*^  bed  .''  and  not  to  be  set  ^^  on  a*^    i&;  x"-  33- 

22  candlestick  }     ^  For  there  is  nothing  hid,  which  shall  not  ^^  be  h  Matt.  x.  26; 
manifested  ;  neither  was  any  thing  kept  ^^  secret,  but  that  it    i?"  xIl"'.' 

23  should  come  abroad.^^     i  jf  ^ny  man  have  ^*  ears  to  hear,  let  ^  See  ver.  9. 

24  him  hear.     And  he  said  unto  them,  *  Take  heed  what  ye  hear,  k  Luke  viii. 

'  With  what  measure  ye  mete,  it  shall  be  measured  to  you  ;  and  /  Man.  vii.  2; 

25  unto  you  that  hear  shall  more  be  given.^^     '"  For  he  that  hath,  ,«%''e^  Matt!" 
to  him  shall  be  given  ;  and  he  that  hath  not,  from  him   shall  be 

taken  even  that  which  he  hath. 

26  And  he  said,  "  So  is  the  kingdom  of  God,  as  if  a  man  should  «  Comp.Matt. 

27  cast  seed  into  the  ground  ;  ^^  And  should  sleep,  and  rise  night    '""'  ^'^'^^ 
and  day,  and  the  seed  should  spring  and  grow  up,^''  he  knoweth 

28  not  how.  For  ^s  the  earth  bringeth  forth  ^^  fruit  of  herself  ; 
first  the  blade,  then  the  ear,  after  that  ^^  the  full  corn  in  the  ear. 

2T  omit  these  28  haply  29  should  turn  again 

30  and  it  {according  to  the  best  authorities)  3i  saith 

^^  ^nd  33  which  hath  been  sown  in  them 

3*  in  like  manner  35  upon  the  rocky  places  36  jgy 

^^  but  38  ^,^„-^  but  39  then  ^o  tribulation 

"  others  ^2  ^hese  are  they  that  have  heard  ^3  those 

**  were  ^5  ^^^^  ^he  46  ^,,„-^  gome  ^'^  sixty  fold 

48  hundred  fold  49  the  so  put  "  save  that  it  should  be 

S2  was  it  made  ^3  to  light  64  hath 


65  and  more  shall  be  given  unto  you  {the  best  authorities  omit  that  hear) 
6«  upon  the  earth  67  spring  up  and  grow 

68  o?mt  For  69  beareth  so  then 


Joel  iii.  13  ; 
comp.  Rev. 
xiv.  15. 

Matt.  xiii. 
31,32;  Luke 
xiii-  18,  19. 
Matt.  xi.  16; 
Luke  xiii.  18^ 


264  THE   GOSPEL   ACCORDING   TO    MARK.  [Cmap.  IV.  1-34 

29  But  when  the  fruit  is  brought  forth,^^  immediately^*  "he  putteth  " 
in  ^2  the  sickle,  because  the  harvest  is  come. 

30  ^And  he  said,  ^Whereunto^^  shall  we  liken  the  kingdom  of/ 

31  God  .-•  or  with  what  comparison^*  shall  we  compare ^^  it?  It  is 
like  a  grain  of  mustard  seed,  which,  when  it  is  sown  in  ®^  the 

32  earth,  is*^'  less  than  all  the  seeds  that  be  in^^  the  earth:  ^^  But^^ 
when  it  is  sown,  it  groweth  up,  and  becometh  greater  than  all 
herbs,  and  shooteth  out  great  branches  ;  so  that  the  fowls  ^  of 
the  air  may  "'^  lodge  under  the  shadow  of  it. 

33  And ''with  many  such  parables  spake  he  the  word  unto  them,  »■ 

34  as  they  were  able  to  hear  it.  But  '^  *  without  a  parable  spake  ' 
he  not  unto  them  :  and  '  when  they  were  alone,  he  "  expounded  ^ 
all  things  to  his  disciples.'^^ 


Matt.  xiii. 

34- 

Comp.  John 
xvi.  25. 
Ver.  10. 
Comp.     2 
Pet.  I.  20. 


"^  IS  ripe 

**  in  what  parable 
*^  upon 
yet 


82  sendeth  forth  ^^  How 

®5  place  {according  to  the  best  authorities) 
^''  being  **  ( > )  instead  of  {:) 

'0  can  71  And 


"^"^  but  privately  to  his  own  disciples  he  expounded  all  things. 


On  Parables,  see  Matthew,  pp.  117,  118.  In 
his  report  of  the  discourse  in  parables,  Mark 
gives  but  three,  one  of  them  not  mentioned  else- 
where. Each  independently  chose  these  out  of 
the  many  uttered.  In  Matthew  we  find  the 
chronological  development  of  the  kingdom  of 
heaven  brought  out ;  here,  all  three  parables  are 
drawn  from  familiar  agricultural  pursuits,  pre- 
senting the  one  idea  of  the  growth  or  develop- 
ment of  the  kingdom  of  God  :  the  first,  as  re- 
spects the  soil,  or  the  difficulty  of  its  beginnings ; 
the  secoftd,  illustrating  the  relative  independence  of 
this  development ;  the  last,  its  wonderful  exten- 
sion. Mark  here  introduces  (vers.  21-25)  what 
Matthew  records  as  uttered  on  other  occasions. 
Our  Lord  was  in  the  habit  of  repeating  striking 
figures,  proverbs,  and  aphorisms.  This  discourse 
took  place  the  'same  day'  (Matt.  xiii.  i)  with  the 
occurrences  just  mentioned  (chap.  iii.  20-35). 
The  hostility  of  the  Pharisees  called  for  the 
teaching  by  parables  in  its  purpose  of  concealing 
the  truth,  which  is  most  strongly  expressed  by 
Mark  (ver.  12),  while  the  choice  of  the  Twelve 
(chap.  iii.  14)  formed  the  nucleus  of  a  band  of 
followers  (comp.  ver.  10)  in  whom  the  other  pur- 
pose of  revealing  the  truth  could  be  fulfilled. 

Ver.  I.  And  again  he  began.  'Began'  may 
refer  either  to  this  new  mode  of  instruction,  or  to 
His  beginning  with  the  gathering  of  the  crowd. 
'Again'  may  point  to  a  similar  occasion  (chap, 
iii.  7).  —  A  very  great  multitude ;  lit.,  '  greatest.' 
There  is  every  reason  to  believe  that  this  was  the 
greatest.  It  was  the  turning  point  in  His  public 
teaching  ;  since  the  parabolic  instruction  now  be- 
gins. —  A  boat.  Probably  the  one  provided  for 
this  purpose  (see  chap.  iii.  9).  It  is  doubtful 
whether  the  definite  article  is  here  used  in  the 
Greek. — In  the  sea.  The  boat  was  small,  and 
His  position  was  near  the  surface  of  the  water, 
the  audience  being  slightly  elevated  above  Him. 
This  is  the  best  way  of  arranging  an  audience,  but 
the  world  seems  to  have  discovered  it  quicker 
ihan  the  church. 

Ver.  2.     And  he  taught  them.     The  reference 


is  to  His  habit  of  teaching.  —  Many  things.  Out 
of  these  Mark  selects  what  follows.  —  In  his 
teaching,  perhaps,  with  a  reference  to  this  par- 
ticular kind  of  teaching.  Christ's  teaching  was 
authoritative,  and  in  this  as  in  most  cases,  doc- 
triiial.  He  presents  new  truth  here,  not  mere 
exhortation  (see  ver.  11). 

Vers.  3-9.  The  Parable  of  the  Sower. 
See  on  Matt.  xiii.  3-9.  The  similarity  between 
the  two  accounts  is  very  great,  as  might  be  ex- 
pected in  the  case  of  such  a  striking  parable. 
Matthew  was  present ;  Mark  probably  heard  it 
from  Peter,  who  was  also  present.  Luke's  account 
(viii.  5-8)  is  briefer,  and  he  does  not  describe 
the  position  of  the  Teacher  and  His  audience. 

Ver.  3.  Hearken.  This,  inserted  by  Mark 
only,  seems  to  introduce  the  whole  discourse,  as 
deserving  great  attention. 

Ver.  7.  And  it  yielded  no  fruit.  This  Mark 
adds,  showing  that  his  account  is  not  an  abridg- 
ment. The  same  result  is  of  course  implied  in 
the  other  narrative. 

Ver.  8.  Growing  up  and  increasing.  The 
words  are  peculiar  to  Mark.  This  is  spoken  of 
the  '  fruit,'  but  in  the  wider  sense  of  the  whole 
progress  of  the  plant,  since  all  this  is  necessary 
to  the  real  fruit  or  grain,  which  was  brought 
forth.  This  verse  puts  the  smallest  proportion 
first ;  in  Matthew's  account  it  is  put  last.  Other 
verbal  differences  attesting  the  independence  of 
the  Evangelists,  are  indicated  as  far  as  possible 
in  the  foot-notes  to  the  text. 

Vers.  10-12  give  the  reason  for  speaking  in 
parables  ;  see  on  Matt.  xiii.  10-17.  Matthew's 
account  is  fuller,  but  Mark's  is,  in  some  respects, 
more  specific  and  stronger. 

Ver.  10.  Alone.  This  refers  to  a  temporary 
withdrawal,  when  His  disciples  '  came  '  to  Him 
(Matthew),  for  He  evidently  spoke  further  to  the 
multitude  (Matt.  xiii.  24-35).  —  They  that  were 
about  him  with  the  twelve.  Matthew  and  Luke 
say  less  definitely:  'the  disciples.'  What  fol- 
lows was  spoken  neither  to  the  multitude  nor  to 
the  Twelve  alone.  —  Asked  of  Mm  the  parables. 


Chap.  IV,  1-34.]        THE   GOSPEL  ACCORDING   TO   MARK. 


265 


—  The  plural  is  the  more  correct  form.  Mat- 
thew says  more  definitely  :  '  Why  speakest  thou 
unto  them  in  parables  ?'  and  Luke  :  '  What  might 
this  parable  be  ? '  The  answer  in  all  three  ac- 
counts is  :  first,  a  reason  why  He  thus  taught, 
and,  secottdly,  the  exposition  of  this  particular 
parable.  Both  questions  must  have  been  asked, 
as  is  implied  in  the  indefinite  statement  of  this 
verse.  This  was  precisely  the  purpose :  that 
those  who  would  seek  might  know  '  the  mystery,' 
and  those  who  would  not  put  forth  this  effort, 
might  not. 

Ver.  II.  The  mystery.  Matthew  and  Luke: 
'the  mysteries.'  All  the  mysteries  of  the  gospel 
form  but  one  mystery,  namely,  the  mystery  of 
Christ  for  and  in  His  people.  And  to  them  '  is 
given  the  mystery  of  the  kingdom  of  God.'  The 
omission  of  '  to  know '  renders  the  declaration 
even  more  forcible.  These  parables  are  to  re- 
veal, not  good  moral  advice,  but  tricth  otherwise 
unknoivn,  the  peculiar  doctrines  of  the  gospel, 
which  can  be  fully  received  only  by  those  to  whom 
spiritual  discernment  is  given.  Christ  did  not 
come  merely  to  teach  the  Golden  Rule  or  the 
Sermon  on  the  Mount.  —  Unto  them  that  are 
without.  Matthew  :  '  to  them.'  Luke  :  "to 
others.'  A  separation  between  the  disciples  and 
others  had  begun.  (Afterwards,  '  those  without ' 
meant  those  not  Christians  ;  i  Cor.  v.  12.)  '  Those 
without '  did  not  receive  this  gift  of  God  neces- 
sary for  the  understanding  of  these  truths,  were 
without  its  influences.  But  their  position  was  ac- 
cording to  their  own  choice  ;  Christ  forbade  none, 
and  the  disciples  in  this  case  were  not  merely 
the  Twelve  chosen  by  Him,  but  all  who  would 
come. 

Ver.  12.  That,  in  order  that.  '  When  God 
transacts  a  matter,  it  is  idle  to  say  that  the  result 
is  not  the  purpose '  ( Alford).  This  purpose  is  in- 
dicated here  even  more  strongly  than  in  Matthew. 
The  object  of  the  parable  is  both  to  conceal  and 
to  reveal  the  truth,  according  to  the  moral  state 
of  the  hearers.  Mark  only  uses  the  prophecy  of 
Isaiah  (vi.  9,  10),  without  citing  it  directly  as  Mat- 
thew does.  It  was  already  partially  fulfilled  when 
the  Jews  hardened  their  hearts  against  the  preach- 
ing of  Isaiah,  the  Evangelist  among  the  proph- 
ets ;  it  was  completely  fulfilled,  when  they  re- 
jected the  gospel  itself  as  proclaimed  by  the  Son 
of  God.  Their  moral  utiwilliiigness  preceded 
their  moral  inability,  and  the  latter  was  a  divine 
judgment  on  the  former.  So  Pharaoh  first  hard- 
ened his  heart  before  God  judicially  hardened 
him.  Here,  where  a  separation  between  Christ's 
followers,  and  those  without,  is  first  plainly 
marked,  the  point  of  discrimination  is  spiritual 
knowledge.  This  shows  the  importance  of  Chris- 
tian truth,  which  implies  doctrine. 

Vers.  13-20.  Explanation  of  the  Para- 
ble. See  on  Matt.  xiii.  18-23.  The  agreement 
with  Matthew  is  striking,  but  Mark's  independ- 
ence is  evident. 

Ver.  13.  Know  ye  not  this  parable?  An  an- 
swer to  the  second  question,  implied  in  ver.  10. 
It  is  not  a  reproof,  but  means  :  '  You  find  you 
cannot  understand  this  without  assistance.'  The 
next  question  :  and  how  then  will  ye  know  all 
parables  %  extends  the  thought  to  all  parables, 
but  intimates  further  :  '  The  first  parable  of  the 
kingdom  is  the  basis  of  all  the  rest.  If  they  un- 
derstand not  this,  they  could  not  understand  any 
that  followed.  If  they  had  the  explanation  of 
this,  they  had  the  key  for  the  understanding  of 


all  others.'  Hence  our  Lord  gives,  not  rules  of 
interpretation,  but  examples,  one  of  which  is  here 
preserved,  to  be  our  guide  in  interpretation.  To 
understand  the  parables,  God  must  help  us  (ver. 
11).  Wrong  interpretations  are  those  which  do 
not  tend  to  conversion  and  forgiveness  (ver.  12). 

Ver.  14.  Peculiar  to  Mark,  though  involved 
in  the  other  accounts. 

Ver.  15.  Satan.  Matthew  :  'the  wicked  one  ;' 
Luke  :  '  tlie  devil.'  Being  spoken  of  in  the  ex- 
planation of  the  parable,  or  in  a  didactic  way, 
Satan  must  be  a  real  personal  being,  and  not 
merely  the  symbol  of  evil. 

Ver.  16.  Likewise,  or,  '  in  like  manner.'  '  After 
the  same  analogy  carrying  on  a  like  principle  of 
interpretation  '  (Alford). 

Ver.  17.  This  verse,  as  emended,  presents  the 
case  more  vividly  :  they  have  no  root,  but  on  the 
contrary  are  temporary,  transient :  then,  as 
might  be  expected,  when,  etc.  —  Tribulation. 
The  Greek  word  is  usually  so  translated. 

Ver.  19.  The  lusts  of  other  things.  This  in- 
cludes all  other  worldly  distractions.  The  de- 
sires become  '  lusts,'  because  the  objects  inter- 
fere with  spiritual  growth.  What  is  in  itself  in- 
nocent may  become  a  snare. 

Ver.  20.  The  closing  words  of  the  parable 
(ver.  8)  are  repeated  in  the  last  clause  of  this 
verse,  as  in  Matthew,  and  the  same  difference  in 
order  is  preserved. 

Vers.  21-25.  Comp.  Luke  viii.  16-18.  The 
same  thoughts  are  found  in  different  places  in 
Matthew.     They  were  doubtless  repeated. 

Ver.  21.  See  on  Matt.  v.  15.  The  application 
here  is  to  teaching  in  parables  :  Although  thus 
spoken  in  secret,  they  were  not  to  remain  mys- 
teries, confined  to  a  few  ;  the  purpose,  as  in  case 
of  a  lamp,  was  to  give  light.  Hence  they  should 
take  care  to  learn  their  meaning,  '  not  hiding 
them  under  a  blunted  understanding,  nor  when 
they  did  understand  them,  neglecting  the  teach- 
ing of  them  to  others  '  (Alford). 

Ver.  22.  For  there  is  nothing  hid,  etc.  See 
on  Matt.  X.  26.  Here  these  words  are  a  literal 
statement  of  what  was  figuratively  expressed  in 
ver.  21. — But  that  it  should  come  to  light. 
This  is  the  purpose  of  the  temporary  secrecy,  a 
thought  implied  throughout,  but  more  strongly 
expressed  here.  Even  the  concealing  is  for  the 
purpose  of  revealing.  Only  by  such  a  process 
could  Christian  truth  be  ultimately  spread.  The 
concealing,  hiding  purpose,  mentioned  in  ver.  12, 
is  not  without  this  gracious  use  of  revealing  the 
truth  more  fully  to  those  who  see  the  evil  effect 
of  rejecting  it. 

Ver.  23.  This  occurs  in  a  different  place  and 
slightly  different  form  in  Matthew's  account  (xiii. 
9),  but  was  probably  repeated. 

Ver.  24.  Take  heed  what  ye  hear.  Luke : 
'  how  ye  hear.'  The  latter  is  implied  in  the  for- 
mer, for  what  we  hear  really  depends  on  how  we 
hear.  The  reference  is  to  a  proper  improvement 
of  the  opportunities  now  graciously  afforded 
them,  as  appears  from  what  follows. — With 
what  measure  ye  mete,  etc.  See  on  Matt.  vii.  2. 
The  principle  is  the  same  in  both  cases ;  but 
there  the  application  is  to  censorious  judgments, 
here  to  our  Lord's  mode  of  instruction  and  the 
way  it  was  received.  Giving  and  receiving  are 
reciprocal.  As  you  treat  me  as  your  Instructor 
(giving  attention),  you  will  be  treated  (in  receiv- 
ing profit). — And  more  shall  be  given,  lit.,  '  ad- 
ded,'  /.  e.,  in   case  you   hear  properly.     'That 


266 


THE   GOSPEL  ACCORDING  TO   MARK.        [Chap.  IV.  I-34. 


hear,'  omitted  in  the  best  authorities,  was  proba- 
bly inserted  to  express  this  obvious  sense.  The 
reference  may  possibly  be  to  teaching  as  well  as 
to  giving  attention;  vers.  21,  22,  allude  to  this, 
and  '  mete  '  is  more  appropriately  applied  to  giv- 
ing out  to  others.  The  promise  of  increased 
knowledge  is  certainly  given  to  those  who  faith- 
fullv  teach  in  God's  kingdom  ;  but  here  the  other 
application  is  the  primary  one,  as  appears  from 
the  more  immediate  connection. 

Ver.  25.  For  he  that  hath,  etc.  See  on  Matt, 
xiii.  12,  where  this  thought  precedes  the  explana- 
tion of  the  parable  of  the  sower.  It  was  possi- 
bly repeated,  since  it  is  equally  apt  in  both  cases. 
There  as  well  as  here  the  application  is  to  spirit- 
ual knowledge.  (In  Matt.  xxv.  29,  the  applica- 
tion is  more  general.)  There  is  nothing  arbitrary 
in  this  rule  ;  it  is  a  law  of  God's  dealing  in  the 
kingdom  of  nature  as  well  as  of  grace. 

Vers.  26-29.  The  parable  of  the  seed 
GROWING,  WE  KNOW  NOT  HOW.  Found  here 
only. 

Ver.  26.  And  he  said.  The  instruction  to  the 
people  is  resumed,  or  '  to  them  '  would  probably 
be  added. — As  if  a  man,  i.  e.,  any  one.  It  is 
not  necessary  to  interpret  this  ;  the  main  point  is 
the  seed,  the  agent  being  in  the  back-ground 
throughout.  Besides,  it  is  difficult  to  apply  it 
either  to  Christ  (except  on  one  theory  suggested 
below)  or  to  His  ministers  ;  for  the  language  of 
ver.  27  seems  'inappropriate  in  the  case  of  our 
Lord,  and  the  putting  in  the  sickle  inapplicable 
to  His  ministers.'  Human  agency  in  general  may 
be  referred  to.  —  Should  cast  seed  upon  the  earth, 
literally,  shall  have  cast  seed  upon  the  earth.  A 
single  past  act  of  sowing,  not  involving  great 
care,  as  the  expression  plainly  intimates. 

Ver.  27.  Aiid  should  sleep,  etc.,  i.  e.,  live  as 
usual  without  further  care  of  the  seed  sown.  — 
He  knoweth  not  how.  The  emphasis  rests  on  the 
word  '  he ; '  he  who  sows  does  not  know  how 
that  takes  place  which  he  expects  to  occur,  and 
to  occur  for  his  benefit.  A  true  picture,  since 
such  knowledge  is  not  permitted  to  the  wisest  of 
men,  and  what  is  known  helps  the  growth  very 
little. 

Ver.  28.  This  verse  presents  the  main  points 
of  the  parable,  yfrj^.-  The  earth  beareth  fruit  of 
herself,  as  if  from  a  self-acting  power.  The 
growth  in  nature  is  according  to  certain  laws 
which  act  independently  of  man's  agency,  though 
the  agency  of  God  who  established  these  laws 
and  acts  through  them,  is  not  denied.  The  same 
is  true  in  the  kingdom  of  grace ;  spiritual  growth 
is  independent  of  human  agency.  That  God's 
power  is  involved,  appears  from  the  whole 
tenor  of  Scripture.  While,  therefore,  the  main 
lesson  of  the  parable  is  about  spiritual  things, 
that  lesson  rests  on  an  analogy  of  nature,  assum- 
ing that  in  nature  God  operates  through  the  laws 
He  has  established.  The  growth  of  the  king- 
dom of  God,  in  general  and  in  individuals,  is  ac- 
cording to  a  development  which  is  natural,  i.  e., 
in  accordance  with  certain  laws  in  the  realm  of 
grace,  which  are  analogous  to  what  are  called 
natural  laws,  and  like  them  acting  with  a  certain 
spontaneousness ;  though  God's  constant  energy 
is  present  in  both.  The  mistakes  opposed  by 
this  truth  are  :  first,  expecting  growth  without 
any  seed  ;  secondly,  taking  up  the  seed  to  see  how 
it  grows,  i.  e.,  perpetually  exacting  a  certain  kind 
of  experience,  and  testing  discipleship  by  unwise 
and  premature  measures ;  thirdly  aizd  chiefly,  try- 


ing to  make  the  growth  according  to  our  notions, 
instead  of  according  to  God's  law  of  develop- 
ment, and  thinking  our  care  and  anxiety  can  ac- 
complish this.  A  particular  form  of  this  error 
is  met  by  the  next  clause  :  first  the  blade,  then 
the  ear,  then  the  full  com  in  the  ear.  The  ma- 
turity of  the  Church  or  of  individual  Christians 
does  not  come  at  once.  The  repeated  '  then ' 
marks  the  gradual  progress  better  than  'after 
that.'  The  same  word  is  used  in  the  Greek  in 
both  clauses.  The  lesson  is  therefore  one  of 
patience.  While  we  are  not  to  press  a  particular 
meaning  upon  these  three  stages,  the  parable 
plainly  implies  that  we  must  be  careful  not  to 
mistake  the  blade  from  the  seed  of  grace  for 
ordinary  grass,  still  less  to  think  the  immature 
ear  will  never  be  ripe  grain.  Indeed,  as  there  is 
germination,  we  know  not  how  (ver.  27),  before 
the  blade  appear,  we  should  not  be  discouraged 
if  we  notice  no  results,  still  less  expect  that  we 
can  tell  how  or  when  the  germ  begins  to  de- 
velop. 

Ver.  29.  But  when  the  fruit  is  ripe.  The 
Greek  means  either :  '  when  the  fruit  shall  have 
yielded  itself,'  or,  according  to  the  more  usual 
sense,  of  the  word  used,  '  when  the  fruit  allow- 
eth,'  i.  e.,  when  it  is  ripe.  In  either  case  the 
thought  of  independence  of  human  agency  is 
kept  up.  —  Straightway  he  sendeth  forth  the 
sickle,  because  the  harvest  is  come.  The  agency 
which  sowed  enters  again.  If  it  means  human, 
agency,  the  conclusion  is  simply :  this  develop- 
ment and  fruitfulness  is  for  man's  benefit,  thought 
independent  of  his  care.  We  reap  in  spiritual 
things,  though  God  alone  (by  His  laws  of  grace)/ 
gives  the  increase.  If  it  refers  to  Christ,  it  is. 
hinted  that  when  the  grain  is  ripe  He  harvests- 
it,  takes  matured  Christians  to  Himself.  The- 
parable  possibly  has  a  historical  application  :■ 
The  sowing  referring  to  Christ's  instituting  the- 
Church  ;  the  intervening  period  to  his  absence,, 
during  which  the  growth  continues  according  tO' 
the  laws  of  the  Spirit's  influence ;  and  the  har- 
vest to  His  return.  Such  a  view  suits  the  posi- 
tion of  the  parable  between  that  of  the  sower 
(the  beginnings  of  Christianity)  and  that  of  the 
mustard-seed  (its  wonderful  extension).  But  this 
is  not  to  be  insisted  on,  since  the  agent  is  not 
brought  into  prominence.  The  main  lesson  is  : 
that  of  spiritual  growth  independent  of  our 
agency,  even  though  we  sow  the  good  seed  and 
reap  the  harvest.  Hence,  patience  with  imma- 
ture Christians,  and  patience  with  an  immature 
Church.  Both  cautions  are  constantly  needed 
to  prevent  our  becoming  uncharitable  and  schis- 
matic. 

Ver.  30-34.  The  Parable  of  the  Mustard- 
Seed.  See  on  Matt.  xiii.  31-35  ;  comp.  Luke 
xiii.  18-19. 

Ver.  30.  How  shall  we  liken?  Opening  a 
discussion  with  a  question  seems  to  have  been  a 
usual  mode  with  Jewish  teachers.  Here  our 
Lord  graciously  includes  His  disciples  ('we') 
who  were  also  to  teach  about  the  kingdom  of 
God,  —  a  hint  that  Christ's  way  of  teaching  is 
still  to  be  followed. 

Ver.  31.  In  the  earth.  Mark  is  fond  of  re- 
peating the  same  expressions ;  an  evidence  that 
his  Gospel  is  not  an  abridgment. 

Ver.  32.  Shooteth  out  great  branches.  Lit., 
'  maketh.'  Peculiar  to  Mark.  —  This  parable, 
setting  forth  the  wonderful  extension  of  the  king- 
dom of  God,  is  an  appropriate  close  to  the  selec- 


Chaps.  IV.  35-V.  21.]      THE   GOSPEL  ACCORDING   TO   MARK.  267 

tions  made  by  our  Evangelist.     After  the  difficul-  taught  a  certain  set  of  truths  in  this  way  alone, 

ties  in  the   beginning  (the  sower)  and  the  slow  since  this  would  carry  out  the  purpose  of  mercy 

growth    independently    of    human   agency    have  and  judgment  indicated  in  vers.  11,  12.     But  this 

been  emphasized,  the  successful  result  is  foretold,  method  was   also   necessary,  in  view  of  Jewish 

The  lesson  oi patience  is  again  enforced,  but  hope  prejudice  and  misunderstanding,  to  prepare  His 

is  more  directly  encouraged.  disciples  to  extend  the  truth  (vers.  21,  22).  — But 

Ver.  33.  With  many  such  parables.  The  privately  to  his  own  disciples.  The  correct  read- 
many  such  expressions  in  the  Gospels  should  put  ing  and  the  Greek  order  alike  emphasize  the  iso- 
an  end  to  the  foolish  assumption  that  each  lation  of  the  disciples.  —  He  expounded  all  things. 
Evangelist  intended  to  tell  all  he  knetu. — As  they  That  they  needed  this  is  evident  from  the  Gospel 
were  able  to  hear.  Not  merely  as  they  had  op-  accounts,  and  we  have  specimens  of  these  exposi- 
portunity  of  listening  to  His  instructions,  but  tions  in  this  chapter  and  Matt.  xiii. ;  xv.  15.  In 
'according  to  their  capacity  of  receiving,'  the  other  cases  there  are  indications  of  such  exposi- 
ability  being  a  moral  as  well  as  mental.  A  wise  tions.  More  are  not  given,  because  the  subsequent 
Teacher  !  It  is  taken  for  granted  that  He  intu-  teachitig  of  the  Apostles  gives  us  the  fruits  of  this 
itively  knew  their  capacity,  a  point  in  which  well-  training,  revealing  the  truth  more  plainly  than 
meaning  instructors  may  fail.  was  possible  then.     A   caution  to   those  who  uji- 

Ver.  34.  And,  not  '  but.'  The  contrast  be-  derrate  the  Epistles,  which  embody  what  is  not 
gins  with  the  next  clause. — Without  a  parable  told  us  in  the  Gospels.  Still  the  specimens  re- 
spake  he  not.  Our  Lord  did  instruct  in  other  corded  by  the  Evangelists  are  sufficient  to  guide 
ways,  but  now  that  the  separation  had  begun,  He  us  in  interpretation. 


Chapter  IV.  35-V.  21. 


The   Voyage  across  the  Sea;    the  Stilling  of  the  Tempest ;    the  Demoniac ; 
Gadara  {Gergesa)  rejects  our  Lord. 

35  "  A  ^^  '^^  same^  day,  when  the  even  ^  was  come,  he  saith  «  matt.  viu 

/a.  unto    them,    Let   us    pass  ^   over   unto   the   other   side,     luke  viii. 

36  And  when  they  had  sent  away  ^  the  multitude,  they  took  ^  him 

*  even  as  he  was  in  the  ship.^     And  there  were  also  with  him  ^zKingsvii. 

■■■  7>  10;  comp. 

37  other  little  ships.'     And  there  arose  ^  a  great  storm  of  wind,    Johniv.6. 
and   the  waves   beat  into  the  ship,  so   that   it  was  now  full.^ 

38  And  he^°  was  in  the  hinder  part  of  the  ship,i^  asleep  on  a  pil- 
low :  ^2  and  they  awake  him,  and  say  unto  him.  Master,  carest 

39  thou  not  that  we  perish  1  And  he  arose,  and  rebuked  the 
wind,  and    said    unto  the  sea.  Peace,  be  still.     And  the  wind 

40  ceased,  and  there  was  a  great  calm.  And  he  said  unto  them. 
Why  are   ye  so   fearful  ?   how  is  it  that  ye   have  no  ^^  faith  t 

41  And  they  feared  exceedingly,  and  said  one  to  another.  What 
manner  of  man  ^^  is  this,  that  even  the  wind  and  the  sea  obey 
him  '^. 

V.  I   ''And    they  came  over^^  unto  the  other  side  of  the  sea,  c  matt.  viu 

28-34;  LUKS 

2  into  the  country  of  the  Gadarenes.^^     And  when  he  was  come    viii.  26-37. 
out  of  the  ship,^  immediately  ^"  there  met  him  out  of  the  tombs 

3  a  man  with  an  unclean  spirit.     Who  had  his  dwelling  among 
the  tombs  ;  and  no  man  could  bind  him,^^  no,  not  with  chains  -y^ 

4  Because  that  he  had  been  often  bound  with  fetters  and  chains, 

^  on  that         ^  when  evening       "^  go       *  And  leaving       ^  take        ®  boat 
■^  And  other  boats  were  with  him  {according  to  the  best  authorities) 
8  ariseth  ^  the  boat  was  now  filling  ^°  insert  himself 

"  in  the  stern  ^^  the  cushion  ^^  have  ye  not  yet 

"  Who  then  ^^  omit  over  ^^  Gerasenes  {see  notes) 

"  straightway  ^^  insert  any  more  ^®  a  chain 


268  THE   GOSPEL  ACCORDING   TO   MARK.      [Chaps.  IV.  35-V.  21. 

and  the  chains  had  been  plucked  20  asunder  by  him,  and  the 
fetters  broken  in  pieces  :  neither  could  any  man  ^i  tame  him. 

5  And  always,  night  and  day,  he  was  in  the  mountains,  and  in 

6  the  tombs,22  crying,^^  and  cutting  himself  with  stones.     But  ^^ 

when  he  saw  Jesus  afar  off,^^   he  ran  and    ^  worshipped    him,  d  See  Matt 

7  And  cried  ^3  with  a  loud  voice,  and  said,^^  What  have  I  to  do 

with  thee,  Jesus,  thou  Son  of  *  the  most  high  God  }    ^  I  adjure  «  ^g"!'^^^^- 

8  thee  by  God,  that  thou^^  torment  me  not.     (For  he  said  unto    ^^£'7.3  ^^ 

9  him,    Come  out   of   the  man,  thou  unclean  spirit.^^)     And   he-/"^^^'^-^^^^^ 
asked  him.  What  is  thy  name  '^     And  he  answered,  saying.  My    ^^i./^^^^^" 

10  name  is  ^  Legion  :  ~^  for  we  are  many.     And  he  besought  him  ^  mIu.  xxVi. 
much  that  he  would  not  send  them  away  out  of  the  country,     ^^i;'.  3^"''^ 

1 1  Now  there  was  there  nigh  unto  the  mountains  ^^  a  great  herd 

12  of  swine  feeding.     And  all  the  devils  ^^  besought  him,  saying, 

13  Send  us  into  the  swine,  that  we  may  enter  into  them.  And 
forthwith  ^^  Jesus  '^'^  gave  them  leave.  And  the  unclean  spirits 
went^^  out,  and  entered  into  the  swine  ;  and  the  herd  ran  vio- 
lently '^5  down  a  steep  place  ^^  into  the  sea,  (they  were  ^^  about 

14  two  thousand,)  and  were  choked  in  the  sea.  And  they  that 
fed  the  swine  ^^  fled,  and  told  it  in  the  city,  and  in  the  country. 

15  And  they  went  ^  out  to  see  what  it  was  that  was  done.^^  And 
they  come  to  Jesus,  and  see  him  that  was  possessed  with  the 

devil,  and  had  "the  legion,  sitting,  and  *  clothed,  and  *  in  his  ^  comp.  Luke 

16  right  mind;*'^   and  they  were  afraid.     And  they  that  saw  ^V  1 2  Cor.  v.  13. 
told  *i  them  how  it  befell  to  him  that  was  possessed  with  the 

17  devil,^2  and  also'^^  concerning  the  swine.     And  they  began  to 

18  pray  **  him  to  depart  out  of  their  coasts.^^     *  And  when  he  was  k  lukk  viii. 
come*^  into  the  ship,^  he  that  had  been  possessed  with  the 

19  devil*'  prayed ^^  him  that  he  might  be  with  him.  Howbeit 
Jesus  *^  suffered  him  not,  but  saith  unto  him.  Go  home  ^'^  to  ^^ 
thy  friends,  and  tell  them  how  great  things  the  Lord  hath  done 

20  for  thee,  and  hath  had  compassion  ^^  on  thee.    And  he  departed, 

and  began  to  publish  in  '  Decapolis  how  great  things  Jesus  had  i  SeeMatt.iv. 
done  for  him  :  and  all  men  did  marvel. 

21  "'And  when  Jesus  was  ^^  passed  over  again  by  ship  ^*  unto  "''^^" 


Luke    viii. 


'^'^  rent  ^^  and  no  man  had  strength  to 

22  among  the  tombs  and  in  the  mountains  ^^  crying  out 

2*  And  '^^  from  afar  ^6  j^g  g^ith  ^^  omit  that  thou 

"^^  Come  forth,  thou  unclean  spirit,  out  of  the  man 

^^  And  he  saith  unto  him,  Legion  is  my  name  ^°  mountain 

2^  And  they  ^^  omit  forthwith  ^^  he         ^*  came         ^^  rushed 

36  the  steep  ^"^  being  ^^  them  ^^  had  come  to  pass 

*°  and  behold  the  demoniac,  sitting,  clothed  and  in  his  right  mind,  even  him 

that  had  the  legion. 
*^  declared  unto  ^^  the  demoniac  *^  omit  also 

**  beseech  ^^  borders  ^^  as  he  was  entering 

*''  demons  *^  besought  *^  And  he  *°  to  thy  house 

"  unto  ^"^  how  he  had  mercy  ^^  had  ^*  in  the  boat 


Chaps.  IV.  35-V.  21.]       THE   GOSPEL  ACCORDING   TO   MARK, 
the  other  side,  much  people  ^^  gathered  unto  him  ;  and  he  was 
nigh  unto  the  sea.^^ 


269 


^^  a  great  multitude  was 


^^  by  the  sea-side 


The  Time  of  the  voyage  across  the  lake  is 
fixed  by  the  account  before  us.  It  was  the  even- 
ing of  the  day  (ver.  35)  when  the  discourse  in 
parables  had  been  uttered.  The  other  accounts 
(Matt.  viii.  18  ;  Luke  viii.  22)  can  readily  be  har- 
monized on  this- view.  The  conversations  with 
some  who  would  follow  Him  (Matt.  viii.  19-22) 
seems  to  have  taken  place  just  before  He  crossed 
the  sea.  It  had  been  a  busy  day  ;  our  Lord  had 
first  healed  a  demoniac  (Matt.  xii.  22),  then  en- 
countered the  accusation  of  His  family  (Mark  iii. 
20,  21)  ;  afterwards  the  accusation  of  the  Phari- 
sees (chap.  iii.  22-30  ;  more  fully  in  Matt.  xii.  24- 
45),  when  His  mother  and  brethren  sought  Him 
(chap.  iii.  31-35  ;  Matt.  xii.  46-50)  ;  then  after 
some  discourses  narrated  by  Luke  only  (chap.  x. 
37-xii.   59),  departing  to  the  sea-side  had  given 


the  long  discourse,  parts  of  which  are  recorded 
in  chap.  iv.  and  Matt,  xiii.,  then  encountered  half- 
hearted followers  (Matt.  viii.  19-22),  and  in  the 
evening  crossed  the  lake.  After  such  exhausting 
labors,  it  is  not  strange  that  He  fell  asleep,  even 
amid  the  storm.  Mark's  account  is  vivid,  and  in 
most  respects  more  minute  than  that  of  Matthew, 
giving  particulars  omitted  by  both  the  other 
Evangelists. 

Ver.  35.  And  on  that  day,  when  evening  was 
come.  Mark  is  most  definite.  —  Let  us  go  over 
unto  the  other  side.  This  vivid  form  of  the  com- 
mand indicates  a  sudden  departure.  Comp.  Luke 
viii.  22.  He  would  thus  seek  rest,  which  could 
be  obtained  more  easily  on  a  lake  subject  to 
storms  than  in  a  crowd  already  excited.  Yet  un- 
belief disturbed  Him  even  on  the  sea. 


Ver.  36.  And  leaving  the  multitude.  They 
did  not  send  them  away,  but  left  them. — As  he 
was ;  without  preparation.  He  was  already  in 
the  boat,  and  they  set  off  at  once.  —  Other  boats. 
The  best  authorities  do  not  give  the  diminutive 
form,  'little  ships.'  Mark  alone  tells  of  this. 
These  other  boats  were  probably  separated  from 
them  during  the  subsequent  gale. 

Ver.  37.  All  three  accounts  of  this  storm  and 
its  effects  differ  in  form,  but  agree  in  substance. 
From  ver.  35,  we  infer  that  it  was  already  night 
when  the  storm  arose.  The  lake  was  and  is  still 
subject  to  sudden  storms,  but  very  few  boats  are 
seen  there  now. 

Ver.  38.  In  the  stem,  asleep  on  the  cushion. 
The  ordinary  cushion,  at  the  stern  of  the  boat, 
used  for  a  seat,  sometimes  for  the  rowers.  The 
position  is  mentioned  by  Mark  only,  but  Matthew 
and  Luke  speak  of  the  disciples'  coming  to  Him, 
which  indicates  the  same  thing.  His  weary  body 
needed  the  rest,  and  this  the  disciples  must  have 


Gadara  (Umkeis). 

known  ;  hence  there  is  a  tone  of  unkindness  as 
well  as  unbelief  in  the  language  he  recorded : 
Carest  thou  not  that  we  perish'?  The  various 
accounts  indicate  a  variety  of  expressions,  all  of 
fear,  though  this  includes  a  complaint.  The  sanie 
want  of  faith  is  still  manifest  in  Christians  in 
times  of  trial,  even  though  not  thus  expressed. 

Ver.  39.  Peace,  be  still.  Mark  alone  preserves 
these  words. 

Ver.  40.  Have  ye  not  yet  faith.  '  Yet,'  in 
view  of  the  late  instruction,  and  His  numerous 
miracles.  Mark,  in  many  instances,  brings  out 
the  weakness  of  the  disciples  most  prominently ; 


270 


THE   GOSPEL   ACCORDING   TO    MARK.      [Chaps.  IV.  35-V.  21. 


a  significant  fact,  if  we  remember  that  Peter  was 
his  authority. 

Ver.  41.  Feared  exceedingly,  lit.,  'feared  a 
great  fear.'— And  said  one  to  another.  This 
seems  to  have  been  the  hmguage  of  all  in  the 
boat.  —  Who  then  is  this  ?  Mark  and  Luke  have 
a  different  expression  from  that  given  by  Mat- 
thew :  'What  manner  of  man.'  'Who  then,' 
i.  e.,  in  view  of  all  we  have  seen.  This  command 
over  the  wind  and  sea  was  a  new  revelation  of 
Christ  even  to  his  disciples. 

Chap.  V.  1-20.  The  Demoniac  at  Gerasa. 
See  on  Matt.  viii.  28-34.  Comp.  Luke  viii.  26- 
39.  Luke's  account  more  nearly  resembles  that 
of  Mark,  and  both  are  fuller  than  that  of  Mat- 
thew. 

Ver.  I.  The  Gerasenes.  The  preferable  form 
here.  '  Gergesenes '  is  found  in  some  of  the  best 
authorities.  The  latter  is  the  preferable  reading 
in  Luke,  although  there  is  good  authority  for 
'  Gerasenes  '  there  also.  On  the  locality  and  in 
explanation  of  the  cut,  see  Matt.  viii.  28. 

Ver.  2.  Straightway.  Mark's  favorite  word. 
—  A  man.  Matthew  tells  of  'two,'  being  more 
particular  in  this  respect.  Luke  speaks  of  but 
one.  —  With,  lit.,  '  in '  an  unclean  spirit.  Mark 
usually  prefers  this  form  of  describing  demoni- 
acal possession. 

Vers.  3-5.  Mark's  description  of  the  man  is 
most  full  and  striking.  Both  he  and  Luke  tell  in 
different  words  that  his  dwelling  was  among,  lit., 
'  in  '  the  tomhs,  a  fact  only  hinted  at  by  Matthew. 
Peculiar  to  this  narrative  is  the  mention  of  the 
fact  that  no  man  could  bind  him  any  more ;  as  well 
as  the  proof  of  it  from  the  unsuccessful  attempts 
which  had  been  made  (ver.  4).  The  case  was 
probably  one  of  long  standing,  and  repeated 
efforts  had  been  made  to  confine  him  (Lulie  viii. 
29).  —  Fetters  were  for  the  feet,  chains,  for  any 
other  part  of  the  body.  —  To  tame  him,  by  any 
means.  The  necessity  for  attempting  to  tame 
him  was  the  danger  to  those  passing  that  way 
(Matt.  viii.  28).  This  untamable  demoniac  spent 
his  time  in  self -laceration  (ver.  5),  crying,  night 
and  day,  deprived  of  sleep  in  all  probability,  and 
wandering  not  only  among  the  tombs  in  which  he 
dwelt,  but  in  the  mountains,  so  common  in  that 
district.  That  he  was  usually  naked  is  implied 
here,  but  stated  in  Luke  only.  A  fearful  picture, 
agreeing  in  most  points  with  certain  forms  of  in- 
sanity. It  cannot  be  argued  from  these  symp- 
toms that  it  was  merely  a  case  of  insanity.  The 
writers  who  so  accurately  describe  the  symptoms, 
define  the  malady  ;  their  statements  must  be  ac- 
cepted or  rejected  as  a  whole.  (See  on  Matt, 
viii.  34).  Mark's  gospel,  more  fully  than  any  of 
the  others,  shows  Christ's  power  over  evil  spirits. 
The  power  is  measured  by  the  difficulty  of  the 
case. 

Ver.  6.  And  when  he  saw  Jesus  from  afar. 
The  prominent  thought  is  that  he  ran  from  a 
distance.  This  running  would  look  like  a  violent 
attack,  but  instead  of  this,  he  worshipped  him; 
Luke  :  'fell  down  before  Him,'  which  may  be  all 
■  that  the  word  '  worshipped  '  means.  But  the  next 
verse  intimates  that  it  was  an  acknowledgment 
of  Christ's  power,  even  if  still  hostile  in  its  tone. 
If  the  man  was  merely  insane,  how  could  he 
have  known  of  Jesus. 

Ver.  7.  See  on  Matt.  viii.  29.  Peculiar  to 
Mark  is  the  strong  expression  :  I  adjure  thee  by 
God.  The  language  of  the  demon,  not  of  the 
man ;    not  a  mere  blasphemy,  but  a  plausible 


argument :  '  We  implore  thee  to  deal  with  us 
as  God  Himself  does,  that  is,  not  to  precipitate 
our  final  doom,  but  to  prolong  the  respite  which 
we  now  enjoy '  (J.  A.  Alexander).  The  high- 
est acknowledgment  comes  from  the  most  viru- 
lent demon. 

Ver.  8.  For  he  said,  or,  '  was  saying.'  This 
and  the  next  verse  show  that  the  language  just 
used  was  that  of  the  demon  speaking  through 
the  man.  The  adjuration  of  the  demon  and  the 
command  of  our  Lord  were  uttered  about  the 
same  moment,  the  conversation  (vers.  9-12)  tak- 
ing place  immediately  afterwards^ 

Ver.  9.  What  is  thy  name  ?  Probably  ad- 
dressed to  the  man,  since  there  would  be  no 
special  object  in  finding  out  the  name  of  the 
demon,  who  however  answered :  Legion  is  my 
name.  Matthew  omits  this,  and  Luke  abbre- 
viates it.  The  Latin  word  'legion'  (used  also  in 
Greek  and  rabbinical  Hebrew),  was  applied  to  a 
division  of  the  Roman  army,  numbering  from 
three  to  six  thousand  men.  But  it  also  denotes, 
indefinitely,  a  large  number  (compare  our  pop- 
ular use  of  the  word  regiment)  ;  so  that  the  an- 
swer means  :  '  I  am  a  host,'  as  the  next  clause 
shows  :  for  we  are  many.  Luke  narrates  the 
fact  without  putting  it  in  the  mouth  of  the  de- 
mon. Our  Lord  had  already  commanded  the 
demon  to  come  out  (ver.  8)  ;  the  question  'what 
is  thy  name '  assumed  that  the  command  would 
be  obeyed,  leaving  the  man  free  to  answer  ;  but 
the  demons  still  lingered,  and  one  of  them,  as 
leader,  answered  thus,  in  pride  and  partial  resist- 
ance. '  Legion  '  implies,  not  a  collection,  but  an 
organized  host  (comp.  Eph.  vi.  12  ;  Col.  ii.  15). 

Ver.  10.  He  besought  —  send  them  away.  The 
singular  and  plural  here  used  confirm  the  ex- 
planation just  given.  —  Out  of  the  country,  /.  e., 
the  Gerasene  district.  Luke  says :  '  into  the 
deep  ; '  comp.  Matt.  viii.  29.  This  request  seems 
to  have  been  a  preparation  for  the  subsequent 
one  (ver.  12).  It  was  less  definite  than  the  first 
adjuration,  but  still  uttered  in  the  spirit  of  resist- 
ance. Their  desire  to  remain  in  that  district  was  • 
probably  connected  with  its  lawless  character, 
though  it  may  have  been  merely  the  wish  to  stay 
where  they  were,  in  the  man. 

Ver.  II.  The  mountain.  The  better  estab- 
lished reading,  agreeing  more  exactly  with  Luke's 
account. 

Ver.  13.  Being  about  two  thousand.  The 
parenthesis  is  unnecessary.  The  correct  reading 
omits  the  verb,  and  we  supply  :  being.  This  is 
preserved  by  Mark  alone.  The  rest  agrees  en- 
tirely, though  not  verbally,  with  Matthew's  ac- 
count. 

Ver.  14.  In  the  country,  lit.,  'in  the  fields,' 
i.  e.,  the  villages  and  houses  by  which  they 
passed.  So  Luke  ;  Matthew  is  less  minute.  — 
They,  i.  e.,  the  people  who  heard  the  report. 
Matthew  :  '  the  whole  city.' 

Ver.  15.  The  order  of  the  Greek,  which  is 
reproduced  in  the  foot-note,  is  vivid.  —  Sitting, 
not  wandering  as  before  ;  —  clothed,  not  naked 
now ;  —  and  in  his  right  mind,  sane,  not  a  ma- 
niac, as  he  had  been  under  the  demoniacal  influ- 
ence. —  Even  him  that  had  the  legion.  The  real- 
ity of  the  possession  is  emphasized  by  the  fact 
that  they  identified  this  man  as  the  former  ter- 
ror to  the  district.  —  They  were  afraid,  terrified, 
awe-struck. 

Ver.  16.  And  they  that  saw  it.  Probably  the 
swine   herds  who   had   returned,  possibly  those 


Chap.  V.  22-43.]      THE   GOSPEL  ACCORDING   TO   MARK. 


271 


who  had  accompanied  our  Lord  in  the  boat.  — 
How  it  happened.  Not  merely  the  fact  which 
those  coming  already  perceived,  but  the  way  in 
which  the  cure  had  occurred. 

Ver.  17.  To  depart  out  of  their  borders.  See 
on  Matt.  viii.  34.  That  Evangelist  omits  all  the 
incidents  of  vers.  15,  16,  18-20. 

Ver.  18.  As  he  was  entering  into  the  boat. 
The  correct  reading  shows  that  he  had  not  yet 
entered.  —  Besought  him.  The  same  word  used 
in  the  last  verse.  The  reason  of  this  request 
was  probably  personal  gratitude  to  our  Lord. 
He  would  thus  separate  himself  from  those  who 
rejected  his  Deliverer.  Possibly  he  feared  a  re- 
lapse. 

Ver.  19.     Go  into  thy  house  unto  thy  friends, 


etc.  He  may  have  been  in  danger  of  despising 
his  friends  in  the  district  that  rejected  Christ. 
His  previous  life  may  have  harmed  them  ;  our 
Lord  would  make  his  future  life  a  blessing  to 
them.  —  Tell  them.  The  command  to  those 
healed  was  often  to  keep  silence,  here  it  is  the 
reveT'se,  and  for  a  good  reason.  There  was  no 
danger  of  tumult  attending  such  a  proclamation 
in  that  region  as  in  Galilee.  Then  our  Lord, 
even  when  rejected,  would  leave  a  preacher  be- 
hind Him. — How  great  things  the  Lord  hath 
done  for  thee.  Luke  :  '  God  hath  done  for  thee.' 
So  that  '  the  Lord '  means  "Jehovah,  but  it  is  also 
a  fair  inference  that  it  means  Christ  Himself  (see 
ver.  20).  —  And  hath  had  mercy  on  thee.  This 
hints  at  a  spiritual  blessing. 


Longitude  East  from  b 


Map  of  Decapolis. 


Ver.  20.  In  Decapolis.  See  on  Matt.  iv.  25. 
The  region  (of  ten  cities  east  of  the  Jordan)  of 
which  this  immediate  district  formed  a  part.  The 
healed  man  became  a  preacher,  not  only  where 
Christ  had  been  rejected  but  where  He  had  not 
gone.  His  message  was  his  own  experience  : 
how  great  things  Jesus  had  done  for  him,  which 
he  understood  to  be  the  same  as  '  how  great 
things  the  Lord  hath  clone  for  thee.'  Our  Lord 
was  not  altogether  unknown  in  this  region,  but 
His  personal  ministry  did  not  extend  further  than 


this  visit  and  another  through  the  northern  part 
of  Decapolis  (chap.  vii.  31).  In  Pella,  a  city  of 
Decapolis,  the  Christians  found  refuge  at  the 
destruction  of  Jerusalem. 

Ver.  21.  A  great  multitude  was  gathered  unto 
him.  Comp.  Luke  viii.  40.  The  night  after  the 
discourse  was  probably  passed  on  the  lake,  so 
that  this  was  the  day  after  ;  possibly  the  second 
day.  — By  the  sea  side.  He  resumed  His  teach- 
ing there.  We  disconnect  this  verse  from  what 
follows.    See  note  on  next  section. 


Chapter  V.  22-43. 

77^1?  Raising  of  yairus  Daughter ;  and  the  Healing  of  the  Woman  on  the 

Way. 

"   A   ND,  behold,!  there  cometh  one  of  Hhe  rulers  of  the  syn- '^^^^^Tluke 
^^   agogue,  Jairus  by  name  ;  and  when   he  saw  him,  he  fell  ^  b^y^xt^~-^t\(^ 
23  at    his    feet,  And   besought  ^    him    greatly,^  saying,    My    little 
daughter  lieth  ^  at  the  point  of  death  :  I  pray  thee^  come  and 


22 


38 ;   Luke 
xiii.     14 ; 
Acts  xiii.  isi 
xviii.  8,  17. 


omit  behold 
much 


2  and  seeing  him  he  falleth 


^  beseecheth 


^  insert  that  thou  {see  ftotes') 


272  THE   GOSPEL  ACCORDING   TO   MARK.        [Chap.  V.  22-43. 

'^lay  thy  hands  on  her,  that  she  may  be  healed  ;   and  she  shall  '^  ^il'Tz-'^ii?' 

24  liveJ    And  yesus^  went  with  him  ;  and  much  people^  followed     Lu'^ei'v. 40J 
him,  and  thronged  ^0  him.  =""'•  ^^• 

25  And  a  certain  ^^  woman,  which  had  an  issue  of  blood  twelve 

26  years,  And  had  suffered  many  things  of  many  physicians,  and 
had  spent  all  that  she  had,  and  was  nothing  bettered,  but  rather 

27  grew   worse,  When   she  had   heard   of  ^^  Jesus,  came   in    the 

28  press  ^^  behind,  and  touched  his  garment.     For  she  said.  If  I 

29  may^*  touch  but  his  clothes,!^  I  shall  be  whole.^^  And  straight- 
way the  fountain  of  her  blood  was  dried  up  ;  and  she  felt  in  her 

30  body  that  she  was  healed  of  that  ^^  ^  plague.  And  Jesus,  imme-  ^  ^^^  <=hap. 
diately  ^^  knowing  ^^  in  himself  that  *  virtue  had  gone  out  of  «  ^uke  vi.  19 
him,2°  turned  him  about  in  the  press,^*  and  said.  Who  touched 

31  my  clothes  .'' -^^  And  his  disciples  said  unto  him,  Thou  seest 
the  multitude  thronging  thee,  and  sayest  thou.  Who  touched 

32  me  .''     And  he  looked  round  about  to  see  her  that  had  done  this 

33  thing.  But  the  woman  fearing  and  trembling,  knowing  what 
was  done  in  ^^  her,  came  and  fell  down  before  him,  and  told  him 

34  all  the  truth.     And  he  said  unto  her.  Daughter,  thy  faith  hath 

^made    thee   whole;    go    in    peace,   and   be   whole  ^^   of    thy /see  chap  x. 
^  plague. 

35  While  he  yet  spake,  there  came  from  3  the  ruler  of  the  syn-  g  Seever.  22. 
agogue's  house  certain  which  said,^^  Thy  daughter  is  dead  ;  why 

36  '^  troublest  thou  the  Master  any  further.?     As  soon  as  Jesus -^  Luke  vii.  6. 
heard  the  word  that  was  spoken,  he  ^  saith  unto  "  the  ruler  of 

37  the  synagogue.  Be  not  afraid,  '  only  believe.     And  he  suffered  ^'  ver.  34-  See 
no  man  to  follow  ^s  him,  save  *  Peter,  and  James,  and  ^  John  the  k  See  Matt. 

38  brother  of  James.     And  he  cometh^*^  to  the  house  of  ^the  ruler  /chap.iii.  17. 
of  the  synagogue,  and  seeth  ^^  the  tumult,^^  and  them  that  wept 

39  and  wailed  ^  greatly.  And  when  he  was  come  in,  he  saith  unto 
them.  Why  make  ye  this  ado,^^  and  weep  }  the  damsel  ^°  is  not 

40  dead,  but  sleepeth.  And  they  laughed  him  to  scorn.  But 
when  he  had  put  them  all  out,^^  he  taketh  the  father  and  the 
mother  of  the  damsel,^^  and  "'them  that  were  with  him,  and  en-  »«  Ver. 37 

41  tereth  in  where  the  damsel  ^^  was  lying.^^  And  he  took  ^  the 
damsel  ^  by  the  hand,  and  said  ^^  unto  her,  Talitha  cumi  ;  which 

42  is,  being  interpreted.  Damsel,  ("I  say  unto  thee,)  "arise.     And  Z^^^^^'^o 

''  made  whole  (/zV.,  saved),  and  live  «  he  ^  a  great  multitude 

1°  they  were  thronging  "  omz^  certain  12  the  things  concerning 

13  crowd  "  omzi  may  "  garments  ^^  made  whole 

"  her  "  And  straightway  Jesus  i*  perceiving 

2°  that  the  power  from  him  had  gone  forth  21  ^o  22  healed 

23  they  come  from  ike  house  of  the  ruler  of  the  synagogue,  saying 
2*  The  best  authorities  read  But  Jesus,  not  heeding  (or,  overhearing)  the 

word  spoken  26  insert  together  26  t^gy  ^ome 

2''  and  he  beholdeth  28  ^  tumult  29  people  weeping'and  wailing 

80  child  31  forth  32  the  father  of  the  child  and  her  mother 

83  omit  lying  84  ^^d  taking  35  he  saith 


Chap.  V.  22-43.]        THE   GOSPEL  ACCORDING  TO   MARK. 

straightway  the  damsel  arose,  and  walked  ;  for  she  was  of  the 
age  of  twelve  years.^^     And  they  were  astonished  ^'^  with  a  great 

43  astonishment 


273 


And  he  ^  charged  them   straitly  *  that  no  man  ^  jervm^i's; 


should  know  it ;  ^^  and  ^'^  commanded  that   something  should    Matt! 
be^^  given  her  to  eat. 


See 


twelve  years  old 
this 


^  amazed 
*"  insert  he 


88  amazement 
*^  that  something  be 


Chronology.  These  miracles  were  performed 
very  shortly  after  the  return  from  the  country  of 
the  Gadarenes.  From  Matthew,  however  (ix. 
18),  we  learn  that  Jairus  came  while  our  Lord 
was  discoursing  after  the  feast  at  his  (Mat- 
thew's) house.  The  paragraph  (chap.  ii.  15-22), 
in  order  of  time,  should  immediately  precede 
this  section.  Mark's  account  of  these  two  mira- 
cles is  most  full  and  vivid.  The  peculiarities 
alone  are  commented  on. 

Ver.  22.  There  cometh,  to  the  house  of  Mat- 
thew (Levi).  Mark  is  fond  of  using  the  present 
tense.  —  Jairus.  So  Luke.  Matthew  omits  the 
name.  The  original  is  vivid  :  seeing  him  he  fall- 
6th  at  his  feet. 

Ver.  23.  My  little  daughter.  '  Little  daugh- 
ter,' one  word  in  the  original,  a  diminutive  of  af- 
fection ;  comp.  the  German  Tochterlein.  Mark 
probably  gives  the  exact  words  of  the  ruler ; 
Luke  narrates  in  his  own  language  the  state  of 
the  case  ;  Matthew,  in  his  briefer  account,  com- 
bines in  one  sentence  the  substance  of  what  the 
ruler  said  and  the  actual  state  of  the  girl  as  re- 
ported on  the  way  thither  (ver.  35),  omitting  any 
special  reference  to  the  latter  fact.  —  Is  at  the 
point  of  death.  A  correct  paraphrase  of  a  Greek 
expression  which  cannot  be  literally  translated. 
—  That  thou  come,  etc.  The  language  of  the 
original  is  peculiar  and  broken,  indicating  great 
emotion.  Hence  '  I  pray  thee '  has  been  sup- 
plied, but  the  strong  word  '  that '  (in  order  that) 
should  not  be  omitted.  The  best  explanation  is  : 
He  states  the  condition  of  his  daughter  '  in  order 
that  coming  thou  mayest  lay  thy  hands  on  her,  in 
order  that  she  may  be  made  whole  and  live.' 
He  thus  expresses  his  faith.  'Made  whole,' lit, 
'saved,'  from  her  disease,  and  'live,'  since  it 
threatened  death. 

Ver.  24.  A  great  multitude.  The  thronging 
of  the  people  is  prominent  in  the  accounts  of 
Mark  and  Luke.  That  so  important  a  person  as 
Jairus  had  asked  our  Lord's  help  may  have 
occasioned  unusual  excitement,  though  multitudes 
usually  followed  Jesus. 

Ver.  26.  Suffered  many  things  of  many  phy- 
sicians. Luke,  himself  a  physician,  also  states 
that  she  '  had  spent  all  her  living  on  physicians,' 
without  any  good  result.  Mark  emphasizes  the 
fact  that  she  '  suffered  '  at  their  hands,  and  grew 
worse  instead  of  better.  In  those  days  such  dis- 
eases especially  would  be  poorly  treated,  and 
treated  without  tenderness,  first  because  the  pa- 
tient was  Levitically  unclean,  second  because  she 
was  a  wo7nan.  Our  Lord's  conduct  was  a  pro- 
test against  both  these.  Just  in  proportion  as 
His  influence  permeates  society,  is  woman  not 
only  elevated,  but  tenderly  dealt  with,  especially 
in  the  matter  of  delicate  diseases.  All,  physi- 
cians included,  may  learn  a  lesson  here  in  the 
treatment  of  invalids  of  the  female  sex. 

VOL.  I.  18 


Ver.  27.  When  she  had  heard.  It  is  not  cer- 
tain how  long  it  was  since  she  heard,  but  she 
came  because  she  had  heard.  —  The  things  con- 
cerning Jesus.  This  paraphrase  brings  out  the 
correct  sense.  She  had  heard  of  His  doings,  as 
well  as  His  name.  —  In  the  crowd  (the  word 
usually  translated  'multitude').  Mark  alone 
mentions  this.  —  His  garment.  Matthew  and 
Luke  are  more  particular :  '  the  hem  of  His 
garment.' 

Ver.. 28.  For  she  said,  literally,  'was  saying.' 
Matthew  :  '  within  herself,'  but  it  is  possible  that 
she  may  have  murmured  it  again  and  again  as 
she  tried  to  get  through  the  crowd. 

Ver.  29.  Felt  in  her  body.  Lit.,  '  knew  (i.  e., 
by  feeling)  in  the  body.'  The  first  clause  tells  of 
the  cessation  of  the  ordinary  symptom  of  her 
disease,  this  points  to  a  new  sense  of  health. 

Ver.  30.  That  the  power  from  him  had  gone 
forth.  This  is  a  literal  rendering.  The  power, 
which  was  His  and  which  proceeded  from  Him, 
He  felt  had  on  this  occasion  also  gone  forth  to 
heal. 

Ver.  31.  His  disciples.  Luke:  'Peter  and 
they  that  were  with  Him.'  The  denial  of  all  is 
mentioned  by  the  same  Evangelist.  This  nat- 
ural answer  of  the  disciples,  according  to  Luke, 
called  forth  an  express  declaration  from  our 
Lord,  that  He  perceived  power  had  gone  out 
from  Him. 

Ver.  32.  And  he  looked  round  about.  Peculiar 
in  this  form  to  Mark.  —  To  see  her.  This  indi- 
cates, what  is  implied  in  any  fair  view  of  the 
whole  transaction,  that  He  knew  who  had  done  it. 

Ver.  33.  Fearing  and  trembling.  Luke  in- 
serts :  'saw  that  she  was  not  hid.'  The  two  ac- 
counts agree  remarkably  and  yet  differ.  Her 
experience  in  the  past  well  accounts  for  her  con- 
duct ;  rough  physicians,  painful  treatment,  loss 
of  means,  constant  diminution  of  health,  the  na- 
ture of  her  disease,  all  led  to  the  secret  mode  she 
adopted,  and  this  was  in  keeping  with  that. — 
Told  him  all  the  truth,  and  that  too  '  before  all 
the  people '  (Luke  viii.  47).  Her  faith  is  brought 
out  and  triumphs  thus  over  her  timidity.  To 
this  day,  physicians  complain  of  want  of  candor 
in  female  patients,  or  at  least  of  a  failure  to  ac- 
curately state  their  symptoms,  etc.  So  that  the 
naturalness  of  the  picture  is  remarkable. 

Ver.  34.  Be  healed.  Not  the  same  word  as  in 
the  previous  clause.  —  Of  thy  plague,  scourge, 
affliction.  Peculiar  to  Mark.  These  words  were 
a  gracious  and  solemn  ratification  of  the  healing, 
which  had  been  stolen,  as  it  were.  —  Go  in  peace. 
Lit,  '  into  peace.'  The  state  in  which  she  could 
now  live  in  contrast  with  her  previous  suffering 
and  her  unquiet  up  to  this  moment. 

Ver.  35.  Why  troublest  thou  the  master 
(Greek  :  '  teacher  ')  any  further  ?  The  underly- 
ing thought  is  :  the  case  is  now  beyond  the  help 


274 


THE   GOSPEL  ACCORDING  TO   MARK.        [Chap.  VI.  i-6. 


of  Jesus,  who  might  have  cured,  but  cannot  raise 
her.     The  language  is  kind,  and  indicates  faith. 

Ver.  36.  But  Jesus  not  heeding,  or,  overhear- 
ing, the  word  spoken.  The  correct  reading  in- 
troduces a  word,  which  usually  means,  to  pass  by 
as  unheard,  not  to  heed  :  more  rarely,  to  over- 
hear. In  either  case,  it  is  a  mark  of  accuracy  in 
this  account.  The  message  was  addressed  to  the 
ruler,  not  to  our  Lord.  Either  He  did  not  heed 
it,  though  He  heard  it ;  or  He  heard  it,  when  it 
was  not  addressed  to  Him,  the  former  seems 
preferable.  —  Be  not  afraid,  only  believe.  Luke 
adds  :  '  and  she  shall  be  made  whole.'  The  de- 
lay seemed  fatal,  was  in  itself  a  trial  to  the  faith 
of  Jairus,  especially  now  that  the  crisis  had 
come.  Yet  what  had  just  happened,  for  the 
message  came  '  while  He  was  speaking '  (ver. 
35),  would  encourage  Jairus,  especially  as  faith 
had  been  exalted  in  the  miracle  which  the  ruler 
himself  witnessed. 

Ver.  38.  Beholdeth  a  tumult.  Mark  gives 
prominence  to  the  noise  common  in  such  circum- 
stances ;  Matthew,  to  the  '  minstrels  ; '  Luke,  to 
the  weeping.  Evidently  the  same  scene  is  de- 
scribed and  the  accounts  derived  from  eye-wit- 
nesses.    See  on  Matt.  ix.  23. 

Ver.  39.  When  he  was  come  in.  The  crowd 
was  kept  outside,  three  disciples  accompanying 
Him.  He  then  speaks  to  the  crowd  inside,  and 
after  their  scornful  reply  (ver.  40),  they  are  put 
out  of  the  house,  at  least  kept  from  entering  into 
the  chamber  of  death.     See  on  Matt.  ix.  24. 

Ver.  40.  Entereth  in  where  the  damsel  was. 
The  whole  account,  just  here,  seems  to  have  been 
derived  directly  from  Peter  who  was  present. 

Ver.  41.  Taiitha  cumi.  These  were  the  words 
used,  in  the  dialect  of  the  country.  Mark  cites 
such  Aramaic  expressions  a  number  of  times  (iii. 
17;  vii.  II,  34;  xiv.  36).  The  addition  of  an 
interpretation  shows  that  he  wrote  for  other  than 
Jewish   readers,   but  the   insertion   of  the   very 


words  is  a  mark  of  accuracy,  and  of  the  strong 
impression  made  upon  the  eye-witness.  — Damsel 
(I  say  to  thee)  arise.  '  Damsel '  is  a  word  of  en- 
dearment, as  if  it  were :  '  Rise,  my  child,'  and 
'  Taiitha '  has  precisely  that  sense.  '  I  say  to 
thee,'  is  inserted  so  that  the  meaning  shall  be 
as  plain  as  possible.  Some  suggest  that  it  was 
to  show  that  the  words  used  were  not  a  magical 
formula,  but  an  actual  address  or  command  ;  but 
this  is  not  probable. 

Ver.  42.  Straightway  the  damsel  arose.  Luke, 
the  physician,  speaks  of  her  spirit  returning.  — 
And  walked.  Peculiar  to  Mark,  and  an  incident 
which  would  be  impressed  upon  an  eye-witness. 
—  For  she  was  twelve  years  old.  Before  her 
death  she  was  old  enough  to  walk  and  was  now 
restored  just  as  before.  Up  to  this  point  there 
was  nothing  to  indicate  that  she  was  other  than 
an  infant.  Luke  mentions  her  age  much  earlier 
in  his  narrative,  while  Matthew  omits  it  alto- 
gether. It  is  impossible  to  believe  that  these 
three  Evangelists  copied  from  each  other,  or 
from  a  common  source,  in  regard  to  this  occur- 
rence. The  attempt  to  differ  and  agree  in  this 
way  would  be  either  altogether  unsuccessful  or 
cost  more  than  it  was  worth.  —  Amazed.  A 
stronger  word  than  that  usually  translated  '  as- 
tonished.' 

Ver.  43.  Charged  them  much.  A  tumult  might 
be  excited,  the  carnal  expectations  about  the 
Messiah  might  be  roused.  Comp.  i.  43  ;  Matt, 
ix.  30,  etc.  —  That  something  he  given  her  to  eat. 
The  miraculous  power  now  ceased  :  she  needed 
food  ;  her  strength  would  be  recovered  by  nat- 
ural means.  At  the  same  time  it  was  an  evidence 
that  she  was  actually  restored.  —  Matthew,  who 
was  probably  outside  with  the  other  disciples,  tells 
of  the  spreading  of  the  report  of  this  miracle, 
while  Mark,  probably  informed  about  it  by  Peter 
who  was  inside  the  house,  gives  the  particulars  of 
what  occurred  there. 


A 


54-58. 


Chapter  VI.  i-6. 

Rejection  of  our  Lord  at  Nazareth. 

ND  he  went  out  from  thence,  and  came  ^  into  his  own  "■  ^^"-  ''"'• 
country ;  and  his  disciples  follow  him.  And  when  the 
sabbath  day  was  come,  he  began  to  teach  in  the  synagogue : 
and  many  ^  hearing  him  were  astonished,  saying.  From  ^  whence 
hath  this  man  these  things  }  and  what  wisdom  is  this  which  *  is 
given  unto  him,^  that  even  such  mighty  works  are  ^  wrought  by 
his  hands  }  Is  not  this  *  the  carpenter,  the  son  of  Mary,  the  b  Comp.Matt 
brother  of  James,  and  Joses,  and  of  Juda,^  and  Simon  }  and 
are  not  his  sisters  here  with  us  }  And  they  were  offended  at  ^ 
him.  But^  Jesus  said  unto  them,  A  prophet  is  not  without 
honour,  but  1°  in  his  own  country,  among  his  own  Vm.}^  and  in 

^  Cometh  2  ^^^^  authorities  read  the  many 

*  omit  From  *  and  what  is  the  wisdom  that 
^  this  mail  {according  to  the  best  authorities) 

*  and  isuch  mighty  works  {according  to  the  best  authorities)        "^  and  Judas 


xiii.  55. 


And 


save 


^^  kindred 


Chap.  VI.  1-13.]        THE   GOSPEL  ACCORDING   TO   MARK.  275 

5  his  own  house.     And  '^  he  could  there  do  no  mighty  work,  save  '^  f^^.^^h^^'ix 
that  ^  he  laid  his  hands  upon  a  few  sick  f olk,^^  ^nd  healed  them.  ^  |^gg  ^.j,    ^ 

6  And  ^  he  marvelled  because  of  their  unbelief. 

7  •''  And  he  went  round  about  the  villages,  teaching. 

12  omit  folk 


23- 

e  Is.  lix.  16. 
/Matt.  ix.  35; 

Luke    xiii. 

22. 


Chronology.  This  visit  to  Nazareth  is  the 
same  as  that  mentioned  by  Matthew  (xiii.  54-58), 
but  different  from  that  recorded  by  Luke  (iv.  14- 
30).  See  notes  on  the  former  passage.  Some 
other  miracles  intervened  between  the  raising  of 
Jairus'  daughter  and  this  rejection  (Matt.  ix.  27- 

34). 

Ver.  I.  Went  out  from  thence.  From  Caper- 
naum.—  His  own  country,  i.  e.,  Nazareth.  —  His 
disciples  follow  him.  Mentioned  by  Matthew 
also  ;  this  opposes  the  identity  with  the  visit 
mentioned  by  Luke. 

Ver.  2.  The  sabbath-day.  Mark,  here  as  so 
often,  is  more  specific  than  Matthew.  —  Many, 
according  to  many  ancient  authorities,  '  the 
many,"  the  multitude  of  this  city. — What  is  the 
wisdom  given  unto  this  man  ?  This  acknowledge- 
ment of  His  wisdom  conveys  a  sneer.  More 
graphic  than  Matthew's  statement.  —  And  such 
mighty  works  (or,  'powers')  wrought  by  his 
hands.  We  may  supply  either  'whence  are,' 
or  '  what  are.'  The  latter  seems  to  give  the 
sense  of  the  correct  reading.  It  is  plain,  from 
ver.  5,  that  they  referred  to  miracles  in  other 
places. 

Ver.  3.  The  carpenter.  Matthew  :  '  the  car- 
penter's son.'  Our  Lord  had  probably  wrought 
at  the  trade  of  Joseph  ;  though  the  Nazarenes 
would  in  any  case  naturally  identify  Him  with 
the  occupation  of  His  reported  father.  All  Jew- 
ish young  men  learned  a  trade.  The  legends 
and  fancies  about  the  infancy  of  Christ  are  very 
foolish;  but  the  Son  of  man  would  doubtless 
share   in  the  primal  curse  (Gen.  iii.   19).  —  On 


the  brethren  of  our  Lord,  see  Matthew,  pp.  127, 
128. 

Ver.  4.  Among  his  own  kindred.  Peculiar  to 
Mark. 

Ver.  5.  And  he  could  there  do  no  mighty  work. 
His  power  was  not  changed.  His  miracles  were 
not  feats  of  magic,  but  required  two  conditions 
to  call  them  forth  :  an  opportunity  and  a  suffi- 
cient moral  purpose.  '  Unbelief '  prevented  both. 
The  unbelieving  would  not  come  for  healing  ; 
to  heal  such  would  be  contrary  to  His  purpose 
in  the  miracles,  the  demonstration  of  His  spirit- 
ual power.  Hence,  He  '  could  not'  When  men 
do  not  believe,  they  do  not  give  Him  the  oppor- 
tunity to  save  them,  and  to  save  the  unbelieving 
is  contrary  to  His  purpose,  and  impossible.  The 
few  miracles  of  healing  in  Nazaretli  were  of  the 
most  usual  character  ;  but  these  too  were  doubt- 
less according  to  the  faith  of  the  subjects. 

Ver.  6.  He  marvelled  because  of  their  unbelief. 
To  be  taken  literally.  On  another  occasion  our 
Lord  '  marvelled  '  (Matt.  viii.  10  ;  Luke  vii.  9) 
at  the  great  faith  of  a  heathen  centurion.  Both 
instances  indicate  the  great  importance  of  faith. 
—  Went  round  about.  The  unbelief  of  Nazareth 
did  not  stop  our  Lord's  activity.  This  circuit 
was  closely  connected  with  the  sending  forth  of 
the  Twelve  (ver.  7)  ;  hence  it  seems  to  be  identi- 
cal with  that  mentioned  in  Matt.  ix.  35,  if  we 
refer  the  latter  to  a  distinct  journey.  It  would 
be  the  third  circuit  through  Galilee,  which  be- 
gan with  this  rejection  at  Nazareth  and  continued 
until  the  return  of  the  Apostles,  when  they  all 
withdrew  (ver.  30). 


Chapter   VI.    7-13. 
The  sending  out  of  the  Twelve. 

AND  he  called  tmto  him  ^  the  twelve,  and  began  to  send 
them  forth  by  two  and  two  ;  and  gave  them  power  over  ^ 


a  Matt.  x.  i, 
9-14 ;  Luke 
ix.   I,  3-5  ; 
comp.  Luke 
X.  4-1 1. 


8  unclean  spirits  ;  And  commanded  them   that   they  should  take 
nothing  for  their  journey,  save  a  staff  only  ;  no  scrip,  no  bread,*'^ 

9  no  money  in  their  purse  :  But  be'^^ shod  with  sandals  ;  and  not  b  Acts xii. 8. 

10  put^  on  two  coats.  And  he  said  unto  them.  In  what  place  so- 
ever^ ye  enter  into  a  house,  there  abide  till  ye  depart  from  that 

11  place.'^  And  whosoever^  shall  not  receive  you,  nor  hear  you, 
when  ye  depart  thence,  shake  off  the  dust  ^  under  your  feet  '^  for 
a  testimony  against  ^^  them.     Verily  I  say  unto  you,  It  shall  be 


c  See   Matt, 
viii.  4. 


^  calleth  unto  him 

^  put  not 

®  Whatsoever  place 


^  insert  the 
®  Wheresoever 
^  itisert  that  is 


^  no  bread,  no  wallet 

■^  thence 
"  unto 


to  go 


2^6  THE   GOSPEL  ACCORDING   TO   MARK.  [Chap.  VI.  7-29. 

more  tolerable  for  Sodom  and  Gomorrah  in  the  day  of  judgment, 

12  than  for  that  city,^^     And  they  went  out,  and  preached  that  men 

13  should  repent.     And  they  cast  out  many  devils,^^  and  ^  anointed  ^  >s-  v.  14. 
with  oil  many  that  were  sick,  and  healed  them. 

^^  The  best  authorities  otnitfrom  Verily  to  the  close  of  the  verse      ^^  demons 


■  Matthew  prefaces  his  fuller  account  by  tell- 
ing of  our  Lord's  compassion  for  the  multitudes 
(Matt.  ix.  36-38).  Luke  gives  a  very  brief  state- 
ment (Luke  ix.  1-6).  The  choice  of  the  Twelve 
took  place  some  time  before  (chap.  iii.  13-19), 
within  the  same  year.  Mark  gives  only  a  portion 
of  the  first  part  of  the  discourse  recorded  in 
Matthew. 

Contents  :  their  outfit  or  want  of  outfit  (vers. 
8,  9)  ;  the  mantier  of  proceeding  (vers.  lO,  ll)  ; 
vers.  12,  13  describe  their  activity. 

Ver.  7.  By  two  and  two.  These  pairs  seem 
to  be  indicated  in  the  list  given  by  Matthew, 
although  he  does  not  mention  that  they  were 
thus  sent  out.  A  proof  both  of  truthfulness 
and  of  independence.  —  Power  over  the  unclean 
spirits.  Peculiar  to  Mark,  and  characteristic  of 
his  narrative. 

Ver.  8.  Save  a  staff  only,  i.  <?.,  if,  as  was 
usual,  each  had  a  staff  for  walking,  let  him  take 
it,  but  not  provide  one  especially.  This  explana- 
tion, which  is  strictly  grammatical,  removes  the 
apparent  difference  between  the  command  as 
recorded  here  and  by  Matthew  and  Luke.  Our 
Lord  did  not  prescribe  minutely  what  each  should 
wear  and  carry,  as  monkish  rules  do.  The  point 
is  :  make  no  special  preparation,  take  no  special 
care  :  '  for  the  workman  is  worthy  of  his  food  ' 
(Matthew),  a  thought  involved  in  the  words  :  no 
bread,  which  Matthew  omits.  —  No  wallet.  A 
leathern  pouch.  The  correct  order  is  as  here  in- 
dicated.—  No  money  in  their  purse,  lit.,  'not 
brass  into  the  girdle.' 


Ver.  9.  With  sandals,  i.  e.,  such  as  they  had 
on  at  the  time,  without  waiting  for  shoes  es- 
pecially adapted  for  the  journey  (Matthew  : 
'  nor  shoes  ').  — The  construction  changes  into  a 
direct  command  in  the  last  clause,  as  if  the  mem- 
ory of  one  present  had  supplied  it. 

Vers.  10,  II.  See  notes  on  Matt.  x.  11-15. 
Mark,  however,  adds  :  for  a  testimony  unto  them 
(comp.  Matt.  x.  18).  Luke  says,  '  against  them.' 
This  solemn  act,  which  meant  a  cessation  of  in- 
tercourse, was  a  testimony  to  them,  and  against 
them  also,  a  token  that  the  truth  was  still  the 
truth,  and  their  rejection  would  be  a  ground  of 
judgment. 

Ver.  12.  That  men  should  repent.  Not  simply, 
preached  repentance,  but  preached  in  order  that 
men  might  be  lead  to  repentance  ;  the  latter  in- 
cluding the  former. 

Ver.  13.  Anointed  with  oil  many  sick.  Pe- 
culiar to  Mark.  To  suppose  that  the  oil  was  used 
medicinally  is  contrary  to  the  whole  tenor  of  the 
narratives.  It  was  '  the  vehicle  of  healing  power 
_  committed  to  them '  (Alford),  an  external  sign 
such  as  our  Lord  sometimes  used  to  connect 
Himself  and  the  person  cured.  It  was  probably 
also  a  symbol  of  anointing  by  the  Holy  Spirit. 
A  practice  of  this  kind  continued  in  the  Apostolic 
Church  (see  Jas.  v.  14) ;  but  neither  the  fact  nor 
the  symbolical  meaning  justify  the  Roman  sacra- 
rtient  of  extreme  unction  (observed  also  in  the 
Greek  Church,  with  the  difference  that  it  may 
be  repeated,  while  the  Roman  Church  adminis- 
ters it  only  once,  at  the  approach  of  death). 


14 


15 

16 
17 


Chapter  VI.  14-29. 
The  Murder  of  John  the  Baptist. 

a   A   ND  king  Herod  heard  of  him  ;  ^  (for  his  name  was  spread  '^  ^'^'^Jf^ 
^^  abroad;  2)   and_he  said,  That,^  John  the  Baptist  *  was  ^    ^='•7-9- 
risen   from  the  dead,  and   therefore  mighty  works  ^  do  shew 
forth  themselves  7  in  him.     *  Others   said,  That^  it  is  Elias.%  chap. 
And  others  said,  That^  it  is  a  prophet,  or^  as  one  of  the  proph- 
ets/  But  when  Herod  heard  thereof,  he  said,  It  is  1°  John,  whom 
I  beheaded  :  ^^  he  is  risen  from  the  dead.^^     Yox  Herod  himself 
had  sent   forth  and  laid  hold  upon  John,  and  bound  him  in 
prison  for  Herodias'  sake,^^  j^ig  Brother  Philip's  wife  ;  for  he  had 
married  her.     For  John  had  ^^  said  unto  Herod,  It  is  not  lawful 
^  thereof  2  ^,3^  become  known 


.    XIV. 


Vlll. 

28  ;    see 
Matt.  xvi. 
14. 


*  that  baptized,  or  the  Baptizer 
'  do  work  8  Elijah 

'^  (,  )  instead  of  { :  ) 
'^  the  sake  of  Herodias 


2  omit  That 
^  is  ^  the  or  these  powers 

^  omit  or  1°  omit  It  is 

^^  omit  from  the  dead 

"  omit  had 


Chap.  VI.  14-29.]        THE   GOSPEL  ACCORDING   TO   MARK.  277 

IQ  for  thee  to  have  thy  brother's  wife.     Therefore  Herodias  "  had  "^  ^^°:  ^• 

^  ■'  23,  in   the 

a  quarrel  ^^  against   him,  and   would   have  killed  ^^  him  ;  but  ^'^    ^on^-Viie 

20  she  could  not  :  For  Herod  feared  John,  knowing  that  he  was  a    ^■"• 
just  man  and  a  holy,^^  and  observed  ^^  him  ;  and  when  he  heard 

21  him,  he  did  many  things,^''  and  heard  him  '^gladly.  And  when  <^chap.  xii. 
a  convenient  day  was  come,^^  that  ^^  Herod  on  his  birthday  chap.Tv"'^6. 
*made  a  supper  to  his  •''^ lords,  •'''''high  ^3  captains,  and  *  chief  es- "  Ij^'^Esther 

22  tates"^^  of  ^' Galilee  ;  And  when  the  daughter  of  the  said  He-/klv!  vi.'i^'. 
rodias^^came  in,  and  danced,  and  ^^  pleased  Herod  and  them '^  i^!'''' ''"'"■ 
that  sat  with  him,  the  ^^  king  said  unto  the  damsel,  Ask  of  me  i  i.u]lk^^xix^' 

23  whatsoever  thou  wilt,  and  I  will  give  it  thee.  And  he  sware  Vm-so^J^^- 
unto  her,  Whatsoever  thou  shalt  ask  of  me,  I  will  give  it  thee,  k  Lukelii!'i!' 

24  '  unto  the  half  of  my  kingdom.     And  she  went  forth,  and  said  i  Esther  v.  3, 

6 ;  vii.  2. 

unto  her  mother.  What  shall  I  ask  }     And  she  said.  The  head 

25  of  John  the  Baptist.^  And  she  came  in  straightway  with  haste 
unto  the  king,  and  asked,  saying,  I  will   that  thou  give  me  by 

26  and  by  -^  in  a  charger  ^9  the  head  of  John  the  Baptist.  And 
the  king  was  exceeding  sorry ;  yet  for  his  oath's  sake,  and  for 

27  their  sakes  which  sat  with  him,  he  would  not  reject  her.  And 
immediately  ^  the  king  sent  an  executioner,^^  and  commanded 
his  head  to  be  brought :  ^^  and  he  went  and  beheaded  him  in 

28  the  prison,  And  brought  his  head  in  a  charger,-^  and  gave  it  to 

29  the  damsel  ;  and  the  damsel  gave  it  to  her  mother.  And  when 
his  disciples  heard  of  it}  they  came  and  took  up  his  corpse,  and 
laid  it  in  a  tomb. 

^^  set  herself  ^^  desired  to  kill  "  and 

^8  a  just  and  holy  man  i9  kept  him  safe 

20  the  best  authorities  read  was  much  perplexed 

^^  a  convenient  day  having  come  22  ^vhen 

23  and  the  high  24  ^^^  chief  men 

26  and  the  daughter  of  Herodias  herself  having  come  in 

2^  she  instead  of  and  27  ^nd  the  28  forthwith 

29  upon  a  platter  so  straightway 

8^  a  soldier  of  his  guard  82  ^^q  bring  his  head 

See  on  Matt.  xiv.  1-13  ;  cnmp.  Luke  ix.  7-9.  Whom  I  beheaded.     The  emphasis  rests  on  'I,' 

Mark's   account   is  detailed,  going   back  to  the  and  the  correct  reading  is  more  graphic  than  the 

imprisonment   of   John,   which   occurred  before  common  one.     His  guilty  conscience  suggested 

our  Lord  began  His  Galilean  ministry.  the  thought,  which  was  uttered  to  his  servants 

Ver.    14.     King  Herod.     Herod   Antipas,   the  (Matt.  xiv.  2).     Others  held  the  same  view  (Luke 

•Tetrarch'  (Matt.,  Luke). — Heard.  The  activity  ix.  7). 

of  the  Apostles,  preaching  and  performing  mira-        Vers.  17-19.     See  on  Matt.  xiv.  3,  4, 
cles  as   the   messengers  of  Jesus,  now  specially        Ver.  20.      For   Herod   feared  John.      Herod's 

attracted  his  attention.  —  For  his  name  had  be-  feelings  toward  John  are  detailed  by  Mark  only. 

come  known.     The  necessary  result  of  the  labor  The  impression  made  upon  Herod  grew  stronger 

of  the  Apostles.  after  the  imprisonment,  so  that  Herodias  '  could 

Ver.  15.  Others  said,  were  in  the  habit  of  say-  not '  kill  John.  Matthew  says  that  Herod  'feared 
ing.  The  current  popular  opinions  are  here  the  multitude.'  Both  motives  necessarily  en- 
given  (comp.  chap.  viii.  28;  Matt.  xvi.  14;  Luke  tered.  Without  the  political  motive  the  moral 
ix.  19),  and  not  what  was  said  to  Herod.  —  A  one  would  not  have  sustained  Herod  against  the 
prophet  as  one  of  the  prophets.  The  meaning  is  :  will  of  the  woman  he  had  adulterously  married. 
A  prophet  like  the  old  prophets,  not  Elijah  nor  —  Holy.  A  recognition  of  John's  dignity  as  a 
the  Prophet.  prophet,    one   consecrated   to   God's  service.  — 

Ver.  16.     Heard.     Probably  of  these  opinions  Kept   him  safe,   or  '  preserved  him,'  i.  e.,  from 

as  well  as  of  the  acts  which  occasioned  them.  —  Herodias.  —  Was   much   perplexed.     This   idea. 


2/8 


THE   GOSPEL  ACCORDING   TO    MARK.        [Chap.  VI.  14-44. 


which  is  restored  by  the  correct  reading,  shows 
most  strikingly  the  peculiar  and  divided  state  of 
Herod's  mind.  —Heard  him  gladly.  Some  real 
influence  for  good  was  beginning  to  operate. 
The  description  is  not  unnatural. 

Ver.  21.  A  convenient  day,  i.  e.,  for  the  pur- 
pose which  Herodias  cherished,  not  for  Herod's 
feast,  which  took  place  at  the  fixed  time. — When 
Herod  on  his  birthday.  Herodias  planned  the 
schemes  beforehand. — Lords,  etc.  Political  ser- 
vants and  military  officials,  then  leading  men  of 
the  land.  '  His  '  belongs  to  the  first  class  only. 
Strictly  speaking,  Herod  had  no  chief  captains 
(chiliarchs)  of  his  own. 

Ver.  22.  See  on  Matt.  xiv.  6,  7.  — The  daugh- 
ter of  Herodias  herself.  Not  a  common  dancing 
girl,  but  her  own  daughter  was  put  to  this  de- 
grading task,  for  the  accomplishment  of  her  ma- 
lignant purpose.  Some  of  the  best  authorities, 
however,  read  :  '  his  daughter  Herodias.'  She 
was  now,  in  law,  his  daughter,  and  thus  a  mem- 
ber of  his  own  family  is  made  to  arouse  feelings, 
which,  while  sinful  in  themselves,  led  him  into  a 
crime  he  did  not  wish  to  commit.  —  It  should  be 
noted  that  the  opening  clause  of  this  verse  is 
joined  closely  to  the  first  clause  of  ver.  21,  the 
day  having  come, — the  damsel  having  come  in  ; 


what  intervenes  describes  the  convenient  day. 
The  main  thought  is  :  she  pleased  Herod.  —  The 
fact  that  the  whole  company  was  pleased  is  men- 
tioned by  Mark  only,  who  also  gives  the  words  of 
Herod. 

Ver.  23.  TJnto  the  half  of  my  kingdom.  The 
full  form  of  the  oath  is  here  preserved.  Ahas- 
uerus  (Esther  vii.  2)  made  a  similar  oath  to  his 
queen  ;  this  was  to  a  girl  whose  graceful  immod- 
esty had  pleased  the  king. 

Ver.  24.  She  went  forth.  The  studied  vin- 
dictiveness  of  Herodias  is  here  brought  out. 

Ver.  25.  With  haste.  She  shows  no  reluc- 
tance, but  is  a  genuine  daughter  of  the  Herodian 
family.  Her  request  is  put  most  strongly :  I  will, 
i.  e.,  this  is  my  choice.  — Forthwith,  after  as  short 
an  interval  as  possible. 

Ver.  26.  Exceeding  sorry.  Mark's  language 
is  stronger  than  that  of  Matthew. 

Ver.  27.  A  soldier  of  his  guard.  The  word 
is  a  peculiar  one,  derived  from  the  Latin.  The 
members  of  the  body-guard  would  be  entrusted 
with  the  execution  of  capital  sentences,  but  that 
was  not  their  special  office.  — In  the  prison.  See 
on  Matt.  xiv.  10. 

Ver.  29.  His  disciples,  i.  e.,  those  of  John. 
They  '  came  and  told  Jesus  '  (Matt.  xiv.  12). 


30 


•"    A  NI 


Chapter  VI.  30-44. 

The  Feeding  of  the  Five  Thousand. 

ND   *  the  apostles   gathered  ^   themselves   together   unto 
esus,  and  ^  told  him  all  things,  both  ^  what  *  they  had 

31  done,  and  what  ^  they  had  taught.  And  he  said  ^  unto  them, 
Come  ye  yourselves  apart  into  a  desert  place,  and  rest  a  while  : 
for  there  were    many  coming   and    going,  and    they  had    '^  no 

32  leisure  so  much  as   to  eat.     And  they  departed  into  a  desert 

33  place  **  by  ship  privately.*^  *And  the  people'^  saw  them  de- 
parting,^ and  many  knew  him,^  and   ran  afoot  thither  ^^  out  of 

34  all  ^^  cities,  and  outwent  them,  and  came  together  unto  him.^^ 
And  Jesus,  when  he  came  out,  saw  much  people,^^  and  •''  was 
moved  with  ^*  compassion  toward  them,  because  they  were  as 
sheep  not  having  a  shepherd  :  and   he  began  to  teach  them 

35  many  things.  And  when  the  day  was  now  far  spent,  his  dis- 
ciples came  unto  him,  and  said.  This  is  a  desert  place,^^  and 

36  now  the  time  is  far  passed  :  ^^  Send  them  away,  that  they  may 
go  into  the  country  round  about,  and  into  the  villages,  and  buy 

37  themselves  bread  :  for  they  have  nothing  i'''  to  eat.  He  ^^  an- 
swered and  said  unto  them,  Give  ye  them  to  eat.     And  ^  they 

^  gather  ^  insert  they  ^  omit  both  *  whatsoever        ^  saith 

®  went  away  in  the  boat  to  a  desert  place  apart 

■^  the  people  {in  Italics)  ^  going  ^  thein  {in  Italics) 

1°  they  ran  together  there  on  foot  {or  by  land)  11  from  all  the 

^2  The  best  aiithoj'ities  omit  the  last  clause  of  ver.  33 
^8  And  he  came  forth  and  saw  a  great  multitude  ^*  and  he  had 

"  The  place  is  desert  ^^  the  day  is  now  far  spent 

"  buy  themselves  somewhat  is  But  he 


a  Luke  ix.  lo. 
b  Matt.  X.  2  ; 

Luke  vi.  13 ; 

xvii.  5 ;  xxii. 

14 ;  xxiv.  10. 


c  Chap.  iii.  20. 


d  Ver.   45  ; 

chap.  iii.  9. 
e  Matt.  xiv. 

13-21;  LUKB 

ix.    10-17; 
John  vi.  5- 
13 ;  comp. 
chap.  viii.  2 
-9- 
/  See    Matt, 
ix.  36. 


g  Comp.  John 
vi.  7. 


Chap.  VI.  30-44.]        THE   GOSPEL  ACCORDING   TO   MARK. 

say  unto  him,  *  Shall  we  go  and  buy  two  hundred  pennyworth 

38  of  bread,  and  give  them  to  eat  ?  He  ^^  saith  unto  them,  How 
many  loaves  have  ye  .''  go  and  see.     And  when  they  knew,  they 

39  say,  Five,  and  two  fishes.     And  he  commanded  them  to  make 

40  alP^  sit  down  by  companies  upon  the  green  grass.     And  they 

41  sat  down  in  ranks,  by  hundreds,  and  by  fifties.  And  when  he 
had  taken  ^^  the  five  loaves  and  the  two  fishes,  he  looked  up  to 
heaven,  and  blessed,  and  brake  ^^  the  loaves,  and  gave  t/iem  to 
his  disciples  to  set  before  them  ;  and  the  two  fishes  divided  he 

42,  43  among  them  all.  And  they  did  all  eat,  and  were  filled.  And 
they  took  up  twelve  baskets  full  of  the  fragments,^^  and  ^^  of  the 

44  fishes.  And  they  that  did  eat  of  ^  the  loaves  were  about  ^^  five 
thousand  men. 


279 


"  And  he 

^  And  he  took  the  five 

he  brake 

^2  broken  pieces  twelve  baskets  full  ^^  and  also 

2*  ate  2^  T/ie  best  authorities  omit  about 


k   Comp. 
Numb.  xi. 
13,   21,   22  ; 
2  Kings  iv. 
43- 


20  that  all  should 
.  and  looking  up  to  heaven,  he  blessed  ;   and 


The  entire  independence  of  Mark's  Gospel  is 
fully  apparent  in  this  section,  which  tells  of  one 
of  the  few  events  recorded  by  all  four  Evangel- 
ists. In  the  emendations  we  have  sought  to  re- 
produce the  vivacity  of  the  original. 

Ver,  30.  And  they  told  Mm  all  things.  This 
report  was  probably  given  at  a  time  previously 
appointed  for  their  reassembling. 

Ver.  31.  Come  ye  yourselves  (i.  e.,  you  alone) 
and  rest  awhile.  The  motive  was  that  they 
should  rest.  Another  reason  for  this  departure 
was  Herod's  state  of  mind. 

Ver.  32.  A  desert  place.  Near  Bethsaida 
(Luke),  on  the  eastern  side  of  the  lake  (John). 
—  Apart.  The  same  word  as  in  ver.  33.  '  Pri- 
vately '  points  to  concealment,  which  was  scarcely 
designed.     The  departure  was  not  in  secret  (ver. 

33)- 

Ver.  33.  A  striking  picture  of  the  contmued 
popularity  of  our  Lord.  We  give  the  translation 
of  the  better  supported,  approved  reading. 

Ver.  34.  And  he  came  forth.  Either  disem- 
barked from  the  boat,  or,  more  probably,  came 
out  from  His  retirement.  Upon  landing  they 
went  up  some  hill  or  cliff  and  from  that  point 
saw  the  great  crowd.  (John  vi.  3,  5).  It  is  not 
certain  that  the  needed  rest  was  obtained.  —  Had 
compassion,  etc.  Comp.  Matt.  ix.  36,  which  tells 
of  the  same  feelings  on  an  earlier,  but  similar 
occasion.  —  He  began  to  teach  them  many  things. 
This  shows  what  He  deemed  their  greatest  need 
to  be,  although  at  the  same  time  '  He  healed 
their  sick  '  (Matthew)  ;  comp.  Luke  ix.  11. 
'  Began  '  may  mean,  either  that  He  began  at 
once,  or  that  He  only  began,  the  day  being 
already  far  spent.     The  former  is  more  probable. 

Vers.  35-37.  See  on  Matt.  xiv.  15,  16,  and 
especially  John  vi.  5-7.  From  the  latter  ac- 
count we  learn  that  our  Lord  put  a  question  to 
Philip,  who  had  probably  been  the  spokesman, 
to  try  him,  and  that  he  answered  in  language 
more  generally  stated  here.  —  Two  hundred  penny- 
worth. This  sum  is  mentioned  mainly  because 
it  was  an  estimate  of  how  much  it  would  cost  to 


give  to  each  one  a  little  (John  vi.  7).  Some  have 
supposed  that  this  was  the  amount  of  money  they 
had  in  their  common  treasury,  but  it  seems 
rather  to  be  mentioned  as  a  sum  beyond  their 
ability  to  pay.  It  was  =  $30,  or  £(),  5,  a  large 
amount  of  money  then,  since  a  denarius,  or 
'penny,'  was  the  hire  of  a  day's  labor. 

Ver.  38.  Go  and  see,  lit.,  '  go,  see.'  Peculiar  to 
Mark.  —  When  they  knew.  By  finding  a  lad 
with  these  provisions  ;  see  John  vi.  8,  9.  The 
answer  was  given  bv  Andrew. 

Ver.  39.  Upon  the  green  grass.  '  Green  '  is 
inserted  by  Mark  alone,  in  his  usual  graphic  way. 

Ver.  40.  In  ranks,  by  hundreds,  and  by  fifties, 
This  is  the  fullest  account  of  the  way  they  were 
placed,  though  all  four  Evangelists  intimate  that 
the  crowd  was  arranged  in  an  orderly  manner. 
Some  have  thought  there  were  50  seats  in  breadth 
and  100  in  length,  thus  making  5,000  (ver.  44). 
Gerlach  :  '  Two  longer  rows  of  100,  a  shorter 
one  of  50  persons.  The  fourth  side  remained, 
after  the  manner  of  the  ancient's  tables,  empty 
and  open.' 

Ver.  41.  Mark  here  agrees  most  closely  with 
Matthew  and  Luke,  while  John  is  less  full.  The 
emendations  correspond  with  those  in  Matt.  xiv. 
19. — And  the  two  fishes  divided  he  among  them 
all.  In  the  case  of  the  fish  there  is  no  mention 
made  of  a  distribution  through  the  disciples. 
The  greater  detail  in  regard  to  the  bread  was 
probably  due  to  its  higher  symbolical  meaning. 
Moreover  all  did  not  partake  of  the  fishes  ;  comp. 
John  vi.  II.  Mark's  mention  of  the  division  of 
the  fishes  is  another  evidence  of  the  exactness  so 
characteristic  of  this  Gospel. 

Ver.  43.  Among  the  many  peculiarities  of 
the  various  accounts  of  this  miracle  and  the  simi- 
lar one  (Matt.  xv.  32-39;  Mark  viii.  1-9),  none 
are  more  remarkable  than  the  variety  of  expres- 
sions used  to  tell  of  what  was  gathered  by  the 
disciples.  Among  the  six  accounts  no  two  are 
precisely  alike.  It  is  impossible  to  reproduce 
the  dissimilarity.  —  And  of  the  fishes.  This  also 
is  peculiar  to  Mark,  the  conclusion  of  the  pre- 


280  THE   GOSPEL  ACCORDING   TO    MARK.        [Chap.  VI.  45-56 

vious  statement   (ver.  41).     What  remained  of  Ver.  44.'  Five  thousand  men.      Mark,  usually 

the  fishes  was  probably  included  in  the  contents  so  exact,  does   not   speak   of    the    '  women   and 

of  the  twelve  baskets,  although  John  seems  to  children'  (IMatthew).     An  evidence  of  independ- 

limit  these  to  the  fragments  of  the  loaves.  ence. 


Chapter  VI.  45-56. 
yesus  Walking  on  the  Sea  and  Healing  in  the  Land  of  Gennesaret. 

45  "   A  ND  straightway  he  constrained  his  disciples  to  get  into  "'^J^'^-y^^^ 

±\  *the  ship,i  and  to  go  to  the  other  side  before  unto  *"  Beth- ^''^g^s;^;;^^ 

46  saida,2  while  he  sent  away  the  people.^    And  when  he  "^had  sent '  ^i'j'^^om"' 

47  them  away,^  he  departed  into  a  ^  mountain  to  pray.     And  when  a  Luklix.'6r; 
even  was  come,  the  ship  ^  was  in  the  midst  of  the  sea,  and  he    Acts  xviii. 

48  alone  on  the  land.     And  he  saw  them  toiling^  in  rowing  ;  '^  for    Cor. u!  13. 
the  wind  was    contrary   unto    them  :  ^  and  ^  about   the   fourth 

watch   of  the  night  he  cometh  unto  them,  walking  upon  the 

49  sea,  and  *  would  have  passed  by  them.     But  when  they  saw  e  Comp.  Gen. 
him  walking  upon  the  sea,  they  supposed  it  had  been  a  spirit,^    Luke  xxiv. 

50  and  cried  out :  For  they  all  saw  him,  and  were  troubled.     And 
immediately  he  talked  ^^  with  them,  and  saith  unto  them,  Be  of 

5 1  good  cheer  :  it  is  I ;  be  not  afraid.     And  he  went  up  unto  them 
into  *  the   ship ;  ^  and    the  wind  ceased  :   and  they  were  sore 

52  amazed  in  themselves  beyond  measure,  and  wondered.^^     For 

''they  considered  not  the  miracle  of  ^^  the  loaves;  for  ^"^  their    ,7,  ^,^',^"' 
heart  ^  was  hardened.  .  ^  ii^'^'joha 

53  ''And  when  they  had  passed  over,  they  came  into  the  land  of    Romi^xi.'^; 

54  Gennesaret,^*  and  drew  to  the  shore.^^     And  when  they  were    h  ;  see  ' 

55  come  out  of  the  ship,^  straightway  they  knew^^  him,  And  ran  ^^-'^  matt.  xiv. 

.  34-36;  comp. 

through  that  whole  region  round  about,  and  began  to  carry   John  vi.  24, 
about  in  beds  those  that  were  sick,  where  they  heard  he  was. 

56  And  whithersoever  ^^  he  entered,  into  villages,  or  ^^  cities,  or  ^"^ 
country,  they  laid  the  sick  in  the  streets,^^  and  besought  him 

*  that  they  might  touch  if  it  were  but  the  border  of  his  gar- '  fif.^.o';''^^" 
ment :  and  as  many  as  touched  him  *  were  made  whole.  '^  ^^^  '^^^'^'  ^ 

^  boat  2  before  him  unto  the  other  side  to  Bethsaida 

8  he  himself  sendeth  the  multitude  avi^ay 
■*  And  having  taken  leave  of  them  5  |-}^g 

^  seeing  them  distressed  ^  ( , )  instead  of  { : )  «  omit  and 

^  that  it  was  an  apparition  ^  But  he  straightway  spake 

^1  the  best  authorities  omit  beyond  measure,  and  wondered 
^2  understood  not  concerning  i3  ^^^t 

"  the  best  authorities  read  ovtx  to  the  land,  they  came  to  Gennesaret 
15  moored  there  le  g^  got  knowledge  of 

"  transfer  round  about  is  wheresoever  i9  insert  into 

20  hisert  into  the  21  market-places 


See  notes  on  Matt.  xiv.  22-36.     John  vi.  15-    bles  that  of  Matthew,  but  with  the  usual  varia- 
25.     Mark  omits  the  attempt  of  Peter  to  walk  on    tions. 
the  water  ;  otherwise  his  account  closely  resem-        Ver.  45-47.     The  only  detail  peculiar  to  these 


Chap.  VII.  1-23.]        THE   GOSPEL  ACCORDING   TO    MARK. 


281 


verses  is  the  mention  of  Bethsaida.  In  the  only 
other  case  where  IVIark  uses  this  name  (chap, 
viii.  22),  it  undoubtedly  refers  to  Bethsaida  Julias 
on  the  eastern  shore  of  the  lake.  It  is  most 
likely  that  the  same  place  is  meant  here.  Beth- 
saida, the  city  of  Andrew  and  Peter,  is  supposed 
to  have  been  on  the  western  shore,  and  ver.  45 
seems  to  point  to  a  place  across  the  lake.  But 
the  disciples  were  driven  westward,  across  the 
lake,  against  their  will,  and  this  can  be  best  ex- 
plained by  supposing  that  while  the  ultimate 
destination  was  '  the  other  side,'  they  were  to  go 
first  to  Bethsaida  on  the  same  side  and  there 
take  up  our  Lord,  after  He  had  sent  away  the 
people.  On  the  reason  for  sending  them  away, 
see  John  vi.  15. 

Ver.  48.  Distressed  in  rowing.  Lit., 'tormented.' 
In  consequence  of  the  contrary  wind.  John  says 
they  rowed  about  twenty-five  or  thirty  furlongs  ; 
yet  they  must  have  been  thus  engaged  for  some 
time,  since  it  was  not  until  about  the  fourth 
watch  of  the  night  (three  to  six  in  the  morning) 
that  our  Lord  appeared.  — Would  have  passed  by 
them.  Mentioned  by  Mark  only  :  This  was  to 
try  them.  It  seems  best  to  suppose,  not  that 
both  were  going  in  the  same  direction,  but  that 
their  courses  crossed,  and  that,  seeing  Him  go 
on  His  path  over  the  sea,  they  were  affected  as 
ver.  49  describes.  This  too  will  best  account  for 
Peter's  loss  of  courage  in  the  boisterous  (con- 
trary) wind.  See  on  Matt.  xiv.  30.  Lange  thinks 
that  this  passing  on  was,  as  it  were,  to  show 
them  the  way,  to  show  that  they  need  no  longer 
toil  to  meet  Him  at  eastern  Bethsaida,  but  might 
pass  directly  over. 

Ver.  50.  For  they  all  saw  him  and  were  troub- 
led. A  proof  that  this  story  was  not  due  to  the 
over-heated  imagination  of  a  few  of  them.  At 
this  point  Peter's  attempt  to  walk  on  the  water 
occurred. 

Ver.  51.  Were  sore  amazed  in  themselves. 
Too  much  so,  as  the  next  verse  indicates.  Hence 
'  beyond  measure  '  has  been  inserted. 

Ver.  52.     For  they  understood  not  concerning 


the  loaves,  lit.,  '  on  the  loaves.'  '  There  was  no 
intelligent  comprehension  foutided  on  the  miracle 
of  the  loaves.  They  did  not  from  the  miracle 
they  had  seen,  infer  the  power  of  the  Lord  over 
nature'  (Alford).  —  But  their  heart  was  hard- 
ened. '  Had  been  hardened  '  is  equally  near  the 
meaning.  Not  in  the  sense  in  which  we  now 
use  these  terms,  but  meaning  rather  slowness  of 
intellect.  Yet  there  is  a  tone  of  censure  in  the 
verse.  This  state  of  mind  was  in  keeping  with 
their  character  as  portrayed  throughout  the  Gos- 
pels, and  true  to  human  nature. 

Vers.  53-56.  Mark's  account  is  here  the  full- 
est, as  to  the  details  of  the  healing  work  in  Gen- 
nesaret.  John  introduces  other  incidents  and  an 
important  discourse  uttered  to  those  who  sought 
our  Lord. 

Ver.  53.  Passed  over  to  the  land.  The  cor- 
rect reading  strengthens  the  view  that  there  was 
no  miraculous  sailing,  since  it  distinguishes  the 
passing  over  to  the  land,  and  the  coming  to  Gen- 
nesaret.  The  natural  course  of  things  is  further 
apparent  from  the  last  phrase  :  moored  there,  /.  e., 
came  to  anchor,  or,  made  fast,  possibly  ran  the 
boat  on  shore,  although  there  is  nothing  in  the 
original  answering  to  the  phrase  :  '  to  the  shore,' 
of  the  common  version. 

Ver.  54.  They  knew,  or,  got  knowledge  of, 
him.  It  was  soon  known  that  the  great  Healer 
was  there.  He  was  recognized  as  such,  since  the 
region  was  probably  near  Capernaum.  See  on 
Matt.  xiv.  35,  and  comp.  John  vi.  24,  25,  59. 

Ver.  55.  To  carry  about  in  beds.  Some  were 
taken  to  ohe  place,  others  to  another,  as  they 
heard  where  our  Lord  was  ;  some  may  have  been 
carried  from  place  to  place  after  Him,  but  it  is 
not  meant  that  this  was  generally  necessary. 

Ver.  56.  Wheresoever  he  entered.  This  im- 
plies that  a  journey  of  some  kind  followed.  — 
Country,  lit,  'fields.'  —  Market-places,  here  with 
a  wide  sense.  —  This  description  may  refer  to  a 
period  of  some  length,  and  indicates  the  great 
number  of  miracles  performed  by  our  Lord.  The 
Passover  was  at  hand  (John  vi.  4). 


Chapter  VII.  1-23. 
Discourse  about  Eating  with    Unwashen   Hands. 

1  "  nr^HEN  came  together^  unto  him  the  Pharisees,  and  cer- 

2  -i-  tain  of  the  scribes,  which  came  ^  from  Jerusalem.  And 
when  they  saw  some  of  his  disciples  eat  ^  bread  with  *  defiled,* 

3  that  is  to  say,  with  unwashen  hands,  they  found  fault.^  For 
the  Pharisees,  and  all  the  Jews,  except  they  wash  their  hands 

4  oft,^  eat  not,  holding  the  tradition  of  the  elders.  And  wheti 
they  come  from  the  market,  except  they  wash,''  they  eat 
not.  And  many  other  things  there  be,  which  they  have  re- 
ceived to  hold,  as  the^  ''washing^  of  **  cups,  and  pots,  brazen 

^  And  there  are  gathered  together  2  having  come 

^  that  some  of  his  disciples  ate  their  ^  or  common 

^  omit  they  found  fault,  and  inclose  vers.  3,  4  in  parenthesis  (see  notes). 
^  diligently,  or  with  the  fist  ''  bathe,  Gr.,  baptize  themselves 

*  omit,  as  the  ^  washings,  ///.,  baptizings 


a  Matt.  xv. 
1-20. 


b  Ver.  5 ;  Acts 
X.    14,  28 ; 
xi.  8 ;  Rom. 
xiv.    14  ; 
Heb.  X.  29; 
Rev.  xxi.27. 


c  Heb.  ix.  lo; 

comp.  John 

ii.  6. 
d  Matt,  xxiii. 

25 ;  Luke 

XI.  39- 


282  THE   GOSPEL  ACCORDING   TO   MARK.        [Chap.  VII.  1-23. 

5  vessels,  and  of  tables.^^    Then  the  Pharisees  and  scribes  asked  ^^ 
him,  Why  walk  not  thy  disciples  according  to  the  tradition  of 

6  the   elders,   but   eat  ^^   bread   with    unwashen  ^^   hands  ?      He 
answered  and  said  unto  them,  Well  hath  Esaias  prophesied  1* 

of  you  hypocrites,  as  it  is  written,  *This  people  honoureth  nig'^isA.xxix.is. 

7  with  i/ieir  lips,  but  their  heart  is  far  from  me.     Howbeit  in 
vain  do  they  worship  me,  teaching /br  doctrines  the  command- 

8  ments  ^^  of  men.     For  laying  aside  ^^  the  commandment  of  God, 
ye  ^''  hold  the  tradition  of  men,^^  as  the  washing  of  pots  and 

9  cups  :  and  many  other  such  like  things  ye  do.     And  he  said 
unto  them.  Full  well  ye  ^^  reject  the  commandment  of  God,  that 

10  ye  may  keep  your  own 20  tradition.     For  Moses  said, •''Honour-^ fj^°°"'™' 
thy  father  and  thy  mother  ;  and,  ^  Whoso  curseth  ^^  father  or^  j^f°''"""' 

1 1  mother,  let  him  die  the  death  :  22  But  ye  say,  If  a  man  shall  say 

to  his  father  or  mother,  B  is  ^  Corban,  that  is  to  say,  a  gift,^^    Lev.'l.^^, 
by  whatsoever  "^  thou  mightest  be  profited  by  me  ;  he  shall  be    M^att.  ^vu' 

12  free ?^     And  ^^  ye   suffer  him    no   more  ^'^  to  do  aught   for  his 

1 3  father  or  his  mother ;  Making  the  word  of  God  of  none  ef- 
fect "^  through  your  tradition,  which  ye  have  delivered  :  ^^  and 

14  many  such  like  things  do  ye.  And  when  he  had  called  all  the 
people  unto  him,  he  said  ^^  unto  them.  Hearken  unto  me  every 

15  oy\Q  of  youp- diwd  understand:  There  is  nothing  from  without 
a  22  man,  that  entering  ^^  into  him  can  defile  him  :  but  the 
things  which  come  out  of  him,  those  are  ^*  they  that  defile  the 

16,  17  man.     If  any  man  have  ears  to  hear,  let  him  hear.^s     And 

when  he  was  ^e  entered  into  the  house  from  the  people,^^  »his' xv.Ts'.'^*"" 

18  disciples  asked  him  concerning  ^^  the  parable.  And  he  saith 
unto  them,  Are  ye  so  ^9  without  understanding  also .?  ^^  Do 
ye  not  perceive,  that  whatsoever  thing  from  without  entereth  *i 

19  into  the  man,  it  cannot  defile  him ;  Because  it  entereth  ^^  not 
into   his   heart,  but   into    the   belly,  and   goeth   out   into   the 

20  draught,   *  purging   all   meats  .?*2     ^^d   he    said,   That   which '^  uTaSs^ 

21  Cometh  43   out  of   the   man,  that   defileth  the  man.     For  from    ''•'^•'"•^' 
within,   out    of    the    heart    of    men,   proceed   evil    thoughts, 

1"  and  brazen  vessels  :  omiiting  and  of  tables  "  and  the  scribes  ask 

12  insert  their  is  the  best  autJwrities  read  defiled 

"  did  Isaiah  prophesy  i^  teaching  as  their  teachings  precepts 

16  ye  let  go  17  and 

18  the  best  atithorities  07nit  the  remai7ider  ofver.  8  ^^  well  do  ye 

20  omit  own  21  revileth  22  surely  die 

23  (that  is  a  gift  to  God)  24  ^U  that  wherewith 

25  omit,  he  shall  be  free  26  ^^^^-^  ^nd  27  yg  no  longer  suffer  him 

28  making  void  the  word  of  God  29  handed  down 

80  And  he  called  to  him  the  multitude  again,  and  said 

81  Hear  me  all  of  you  32  the  83  o-oinf 

3*  proved  out  of  the  man  are  35  fj^g  ^est  authorities  oinit  ver.  16 

3«  omit  was  s^  multitude  38  of  him,  omitting  concerning 

39  So  then  are  ye  also  4o  omit  also  ^i  goeth 

*2  making  all  meats  clean  48  proceedeth 


Chap.  VII.  1-23.]        THE   GOSPEL  ACCORDING   TO    MARK.  283 

22  adulteries,^   fornications,    murders,       Thefts,    '  covetousness,^^^^'^;'-..29; 

'  7  >  )  '2  Pet.  11.  14. 

'"wickedness,^''  deceit,  "  lasciviousness,  "an  evil  eye,  blasphemy,  "'^^(S^^j."^?^- 

23  pride,  ^  foolishness  :  All  these  evil  things  come  *^  from  within, 
and  defile  the  man. 


**  tratisfer  adulteries  to  the  end  of  the  verse 
*®  wickednesses 


*^  cove  tings 
^■^  proceed 


21  ;  Gal.  V. 

ig:  Eph.iv. 

19;  2  Pet.  iu 

7;  Jude4. 
o  See  Matt. 

vi.  23. 
/  2  Cor.  xi.  I, 

17.  23- 


The  history  of  the  last  year  of  our  Lord's  min- 
istry begins  here.  See  notes  on  Matt.  xv.  1-20. 
Mark  introduces  several  independent  details : 
the  fact  that  the  opposers  came  from  Jerusalem 
(ver.  i),  the  explanation  of  the  Jewish  washings 
(vers.  3,  4)  ;  but  he  omits  the  remarks  to  the 
disciples  about  the  Pharisees  taking  offence 
(Matt.  XV.  12-14). 

Ver.  I.  And  there  are  gathered  together  unto 
him.  Against  Him,  as  we  see. — From  Jerusa- 
lem.    They  had  recently  come. 

Ver.  2.  When  they  saw,  /.  e.,  on  some  very 
recent  occasion.  —  That  some  of  his  disciples  ate 
their  bread.  '  This  incident  naturally  brings  to 
view  the  constant  and  intrusive  surveillance  to 
which  our  Lord  and  His  disciples  were  sub- 
jected' (J.  A.  Alexander). —  Defiled,  or  'com- 
mon.' Comp.  Acts  X.  14, 15.  —  That  is  unwashen 
hands.  This  explanation  shows  that  the  Gospel 
was  written  for  Gentile  readers.  —  The  clause  : 
'  they  found  fault,'  is  to  be  omitted,  the  construc- 
tion is  broken  by  the  explanation  of  vers.  3,  4. 

Ver.  3.  All  the  Jews.  Pharisaism  had  the 
upper  hand.  —  Diligently,  lit.,  '  with  the  fist.' 
The  two  interpretations  now  most  generally 
adopted  are  :  (i)  Actually  '  with  the  fist,'  as  a 
peculiar  ceremony  on  such  occasions.  Probably 
it  was  part  of  the  rite,  that  the  washing  hand  was 
shut ;  because  it  might  have  been  thought  that 
the  open  hand  engaged  in  washing  would  make 
the  other  unclean,  or  be  made  unclean  by  it,  after 
having  itself  been  washed  '  (Lange.)  (2)  'Dili- 
gently,' thoroughly,  in  accordance  with  a  He- 
brew expression,  which  uses  the  fist  as  meaning 
strength.  But  Mark  is  giving  an  explanation  to 
Gentile  readers,  and  he  would  hardly  use  a 
Hebrew  expression.  The  literal  sense  is  the 
correct  one,  but  it  conveys  no  meaning  to  the 
ordinary  reader  without  a  long  explanation. 
The  main  point  is,  that  the  ceremony  was 
formal. 

Ver.  4.  And  from  the  market.  It  is  doubtful 
whether  this  means  :  when  they  come  from  the 
market,  or,  what  comes  from  the  market.  We  pre- 
fer the  former  (see  below).  — Except  they  bathe, 
lit.,  '  baptize  ; '  according  to  another  reading, 
'sprinkle  themselves.'  The  original  means,  either 
baptize  themselves,  or,  for  themselves.  The  for- 
mer is  the  more  obvious  sense.  In  either  case,  it 
was  a  religious  ceremony.  — Washings,  or,  '  bap- 
tisms,' i.  e.,  ceremonial,  religious  washings.  The 
passage  clearly  proves  the  wider  usage  of  the 
terms  '  baptism  '  and  '  baptize  '  in  Hellenistic 
Greek,  whether  by  immersion,  or  pouring,  or 
sprinkling.  Christianity  does  not  prescribe  any 
particular  mode  as  essential.  Disputes  about  the 
form  of  baptism  savor  much  of  what  our  Lord  is 
rebuking  in  the  discourse  which  follows.  — Cups. 
Drinking  vessels.  — Pots.  The  word  here  used 
is  derived  from  the  Latin,  meaning  a  vessel  hold- 
ing the  sixth  part  of  a  larger  one.  It  was  proba- 
bly wooden,  holding  about  a  pint  and  a  half.  — 


Brazen  vessels.  Earthen  ones  were  broken 
when  defiled  (Lev.  xv.  12).  —  '  Couches,'  not 
'  tables,'  is  the  meaning  of  the  word  which  is 
found  here  in  many  authorities,  the  couches  on 
which  persons  then  reclined  at  meals.  All  these 
things  were  ceremonially  washed,  or  baptized,  in 
case  of  defilement.  Ordinary  washing  for  cleanli- 
ness is  not  referred  to.  It  is  probable  that  the 
Pharisees  multiplied  the  occasions  of  defilement, 
as  they  had  done  the  articles  which  could  be  de- 
filed, but  it  is  scarcely  possible  that  these  bap- 
tisms took  place  before  or  after  every  meal. 
These  usages  were  based  on  Lev.  xii.-xv.,  but  the 
main  authority  for  them  was  not  derived  from  this 
source,  as  is  evident  from  the  language  of  the 
Pharisees  (ver.  5)  and  of  our  Lord  (vers.  8,  9). 


I  )k!A\\«i/tHy84S^>rc' 


Washing  of   Hands. 


Ver.  5.     See  on  Matt.  xv.  2. 

Vers.  6,  7.  This  citation  is  placed  in  a  differ- 
ent position  by  Matthew,  but  the  sense  is  pre- 
cisely the  same. 

Ver.  8.  Yet  let  go  the  commandment  of  God, 
etc.  This  verse  is  peculiar  to  Mark,  '  setting 
forth  their  depreciating  of  God's  command  in 
comparison  with  human  tradition,  before  their 
absolute  violation  of  that  command  in  vers.  10 
II.'  (Alford.) — Tradition  of  men.  'Men'  as  in 
contrast  to  '  God,'  implying  that  the  '  elders ' 
(ver.  5)  had  no  other  than  human  authority.  — 
The  rest  of  the  verse  is  to  be  omitted,  according 
to  the  best  authorities. 

Ver.  9.    Well.    Ironical ;  the  same  word  as  in 


284 


THE   GOSPEL  ACCORDING   TO   MARK.       [Chaps.  VII.  i-VIII.  lo. 


ver.  6. — Your  tradition.  The  tradition  of  the 
elders  was  that  of  '  men,'  and  they  had  made  it 
theirs,  living  by  it,  contrary  to  the  laws  of  God. 
•At  the  bottom  of  all  rigorous  enforcement  of 
traditional  observances  there  is  an  unconscious, 
or  half  conscious,  repugnance  to  submit  perfectly 
to  the  law  of  God  '  (Lange). 

Ver.  10.  For  Moses  said.  Matthew :  '  For 
God  commanded.' 

Ver.  II.  Corban.  This  was  the  Hebrew  word 
used,  which  Mark  translates  into  Greek  for  his 
Greek  readers.  Both  mean  a  gift  to  God.  The 
term  '  Corban  '  seems  to  have  included  all  kinds 
of  offerings,  though  some  think  it  was  applied  in 
the  time  of  Christ  only  to  offerings  without  a 
sacrifice.     On  the  whole  verse,  see  Matt.  xv.  5,  6. 

Ver.  12.  Ye  no  longer  suffer  Mm,  etc.  Not 
necessarily  that  they  actively  forbade  it,  but  their 
teachings  virtually  permitted  him  to  neglect  his 
father  and  mother  altogether.  This  is  the  com- 
ment of  our  Lord,  not  the  language  of  the  Phar- 
isees.    Comp.  Matt.  xv.  6. 

Ver.  13.  The  last  clause  of  ver.  8  was  prob- 
ably taken  from  this  verse. 

Ver.  14.  And  he  called  to  him  the  multitude 
again.  Not  '  all  the  multitude.'  '  Again  '  im- 
plies that  during  this  questioning  the  crowd  was 
not  so  closely  about  Him  as  usual,  but  it  does 
not  follow  that  He  had  been  judicially  exam- 
ined in  the  synagogue. — Hear  me  ail  {0/ you). 
'  All '  is  peculiar  to  Mark. 

Ver.  15.  See  on  Matt.  xv.  11.  Mark  does  not 
mention  '  the  mouth,'  but  that  is  implied. 

Ver.  16  is  not  found  in  some  early  manuscripts. 
The  words  were  a  common  close  to  instruction 
difficult  to  understand. 

Ver.  17.  Into  the  house.  The  remarks  about 
the  Pharisees  (Matt.  xv.  12-14)  were  uttered  first, 
then  his  disciples  ('  Peter,'  Matthew)  asked  of 
him  the  parable.  If  Peter  was  Mark's  inform- 
ant, there  is  modesty  in  this  variation. 

Ver.  19.  Making  all  meats  clean.  The  gen- 
eral thought  of  vers.  18,  19,  is  the  same  as  that 


of  Matt.  XV.  16,  17,  but  besides  the  fuller  form 
Mark  gives,  he  inserts  this  new  detail.  The 
clause  may  be  joined  with  'draught; '  it  then  re- 
fers to  the  purifying  process,  which  takes  place 
in  the  impure  matter  coming  from  the  body. 
God  having  thus  provided  for  a  purifying  (phys- 
ical) process,  how  absurd  to  make  the  spiritual 
condition  depend  on  food,  especially  upon  cer- 
tain ceremonies  connected  with  it.  A  grammat- 
ical difficulty,  however,  attends  this  view.  Many 
therefore  consider  this  an  explanation  of  the 
Evangelist  =  T/iis  he  saith ;  making  all  meats 
clean.  This  view  is  very  old,  but  open  to  grave 
objections.  The  variation  in  readings  is  against 
it,  there  is  no  similar  instance  of  interpretation, 
and  it  gives  an  unusual  sense  to  the  word  '  pu- 
rify,' or  '  make  clean.' 

Ver.  2 1 .  For  from  within,  out  of  the  heart  of 
men.  This  represents,  even  more  emphatically 
than  the  form  preserved  by  Matthew,  that  the 
heart  of  man  is  'the  laboratory  and  fountain- 
head  of  all  that  is  good  and  bad  in  the  inner  life 
of  man,'  hence  his  responsibility,  etc.  That  the 
body  is  the  seat  of  sin  is  here  denied.  Both 
materialism  and  asceticism  are  opposed.  Mark's 
catalogue  of  sins  is  fuller  than  that  of  Matthew. 
Here,  as  there,  the  plural  seems  to  indicate  that 
the  sins  are  common  and  notorious. 

Ver.  22.  Covetings,  lit., '  covetousnesses,'  grasp- 
ing, greedy  desires,  with  the  attending  peculiar- 
ities. —  Wickednesses.  '  Malignities  ; '  evil  dis- 
positions.—  Deceit.  Fraud,  as  distinguished  from 
actual  theft.  —  Lasciviousness.  Sensual  excess. 
—  An  evil  eye.  A  figure  for  eitvy.  — Blasphemy. 
Proud  and  spiteful  anger,  manifesting  itself  in 
abusive  language  against  God.  —  Pride.  Self  ex- 
altation, leading  to  arrogance  towards  God  and 
man.  —  Foolishness.  Senselessness,  unreasoning 
folly,  in  thought,  as  well  as  in  the  words  and  acts 
which  result.  A  fearful  catalogue,  true  to  nature 
still.  How  well  our  Lord,  the  purest  of  the  pure, 
knew  the  depths  of  iniquity  from  which  He  would 
save  sinful  men  ! 


Chapter  VII.  24-VIII.  10. 

The  Visit  to  the  Borders  of  Tyre  and  Sidon  ;  the  Return  through  Decapolis, 
and  the  Feedittg  of  the  Four  Thousand. 

24  a   A  ND  from  thence  he  arose,  and  went^  into  the  borders  of  a  matt.xv 

■T^  Tyre  and  Sidon,^  and  ^  entered  into  a  house,  and  would 

25  have  no  man  know  it:  but^  he  could  not  be  hid.  For  a  certain 
woman,^  whose  young  ^  daughter  had  an  unclean  spirit,  heard 

26  of  him,  and  came '  and  fell  at  his  feet :  The  ^  woman  was  *  a 
Greek,  "  a  Syrophenician  by  nation  ;  ^  and  she  besought  him 

27  that  he  would  cast  forth  the  devil  10  out  of  her  daughter.  But 
Jesus  11  said  unto  her.  Let  the  children  first  be  filled :  for  it  is 
not  meet  to  take  the  children's  bread,  and  to  cast  it  unto  the 

28  dogs.     And   she  answered  and  said  12  unto  him,  Yes,^"  Lord : 

'  went  away  "^  {.)  instead of{,)  8  And  he 

5  But  straightway  a  woman  ^  little 


b  Comp.Rom. 

i.  16. 

c  Matt,  iv  24. 


*  and 

''  having  heard  of  him,  came 
"  And  he  12  saith 


®  now  the 


Yea 


^°  demon 


Chaps.  VII.  24 -VIII.  lo.]     THE   GOSPEL  ACCORDING   TO   MARK.  285 

yet  ^^  the  dogs  under  the  table  eat  of  the  children's  crumbs. 

29  And  he  said  unto  her,  For  this  saying  go  thy  way  ;  the  devil  ^^ 

30  is  gone  out  of  thy  daughter.  And  when  she  was  come  to  ^° 
her  house,  she  found  the  devil  gone  out,  and  her  daughter  laid 
upon  the  bed.^^ 

31  ''And  again,  departing  from  the  coasts  ^'^  of  Tyre  and  Sidon,  37;  comp.' 
he  came  1^  unto  « the  sea  of  GaHlee,  through  the  midst  of  the    -30." 

e  See    Matt. 

32  coasts  1^  of  ■'' Decapolis.     And  they  bring  unto  him  one  that  was     iv.  is. 

,       -  .  .  .  .  /See  Matt.  iv. 

deaf,  and  ^  had  an  impediment  in  his  speech  ;  and  they  beseech     25. 

.  .  .?■  Is.  XXXV.   5 

33  him '' to   put  ^'^  his  hand  upon   him.     And  '  he   took  him   aside  ,6- 
from  the  multitude,^^  and  put  his  fingers  into  his  ears,  and  »  he  .  ?,3- 

'  r  <=>  '  t  Chap.  viii. 

34  spit,22  and  *  touched   his  tongue  ;  And  ^  looking   up  to  heaven,  ^  ^^^ 
"*he  sighed,  and  saith  unto  him,  Ephphatha,  that  is,  Be^^  opened,     ^f'chlp. 

35  ''And  straightway^*  his  ears  were  opened,  and  the  string  of  his  ^sg"'  ^j^att. 

36  tongue  was  loosed,  and  he  spake  plain.  And  "he  charged  them  „zComp.chap. 
that  they  should  tell  no  man  :  "  but  the  more  he  charged  them,  „  see  'chap. 

37  so  much  the  more  a  great  deal  they  published  it;  And^^  were  ^Comp.Matt. 
^beyond  measure  astonished,  saying,  He  hath  done  all  things  r/s'.'*^  ^^ 
well :   he  maketh  both  ^^  the  deaf   to   hear,  and  the  dumb  to 

speak. 
VIII.   1  ^In  those  days  the  multitude  being  very  great,^^  and  hav-  ^^4^'^'^^' 
ing28  nothing  to  eat,  Jesus  ^^  called  his  disciples  tmto  him,  and 

2  saith  unto  them,  '^  I  have  compassion  on  the  multitude,  because  ^  vL'34-44.^^" 
they  have  now  been  with  me""^  three  days,  and  have  nothing  to 

3  eat :  And  if  I  send  them  away  fasting  to  their  own  houses,^^  they 
will  faint  by  ^^  the  way  :  for  divers  ^^  of  them  came  ^*  from  far. 

4  And  his  disciples  answered  him,  From  whence  can  a  man  sat- 

5  isfy  ^^  these  men  with  bread  here  in  the  wilderness  1  ^^     And  he 
'  asked  them.  How  many  loaves  have  ye  .-*    And  they  said,  Seven. 

6  And  he  commanded  '^'  the  people  ^^  to  sit  down  on  the  ground  : 
and  he  took  the  seven  loaves,  and  gave  thanks,  and  ^^  brake,  and 
gave   to   his  disciples   to   set  before  them ;   and   they  did  "^^  set 

7  them  before  the  people.^^  And  they  had  a  few  small  fishes  : 
and  he  blessed,  and  ^^  commanded  to  set  them  *^  also  before 

8  them.     So*^  they  did  eat,  and  were  filled  :  and  they  took  up  of 

"  and  yet,  or  even  is  ghe  went  away  unto 

1^  the  best  authorities  read  znd  found  the  child  laid  upon  the  bed  and  the 

demon  gone  out  "  he  went  out  from  the  borders 

18  and  came  through  Sidon  i^  borders  ^°  lay 

21  insert  apart  22  gp^t  23  gg  ^hou 

24  omit  straightway  25  ^jjd  they  26  gyg^ 

2''  when  there  was  again  a  great  multitude,  28  ^^d  they  had 

2'  he  30  t]-,gy  continue  with  me  now 

81  their  home  ^2  ,•„  33  ^^d  some  ^4  ^j-g  come 

85  whence  shall  one  be  able  to  fill  .    86  ^  desert  place 

8''  giveth  commandment  to  88  multitude 

89  and  having  given  thanks,  he  *"  omit  did 

*i  and  having  blessed,  he  *^  these  ^8  ^^d 


286  THE   GOSPEL  ACCORDING   TO    MARK.     [Chaps.  VII.  24-VI II.  lo. 

9  the  broken  meat  that  was**  left  seven  baskets.     And  they  that 
had  eaten  *^  were  about  four  thousand  :  and  he  sent  them  away. 
10  And  straightway  he  entered  *  into  a  ship  *'^  with  his  disciples,  ^  chap.  iii.  9. 
and  came  into  the  parts  of  Dalmanutha. 


"  of  broken  pieces  that  were 

^6  the  best  authorities  omit  that  had  eaten 


46  boat 


CoMP.  notes  on  VtAX.  xv.  21-39.  The  miracle 
(vers.  32-37)  ispecuiar  to  Mark  and  of  special 
interest. 

Ver.  24.  And  from  thence.  Probably  Caper- 
naum, though  the  locality  is  nowhere  specified. 

—  Went.  Matthew  :  '  withdrew,'  to  avoid  the 
Pharisees.  —  The  borders  of  Tyre  and  Sidon.  See 
on  Matt.  XV.  21.  Some  ancient  authorities  omit 
'  and  Sidon,'  probably  to  avoid  a  difficulty  in  ver. 
31.  —  Entered  into  a  house.  To  avoid  notice.  — 
And  he  could  not  he  hid.  From  the  desire  of  the 
mother  who  came.  She  entered  the  house,  and 
afterwards  followed  Him  in  the  way.  Some 
however  suppose  that  the  first  entreaty  (Matt. 
XV.  22)  took  place  outside  the  house  and  the 
final  entreaty  within  it,  so  that  '  He  could  not  be 
hid,'  because  she  pressed  in. 

Ver.  25.  Having  heard  of  him,  came.  Prob- 
ably into  the  house.  —  Fell  at  his  feet.  In  her 
final  entreaty  also  she  '  worshipped  Him  '  (Matt. 
XV.  25). 

Ver.  26.     A  Greek,  i.  e.,  a  Gentile  in  religion. 

—  Syrophenician  by  race,  such  a  nation  no  longer 
existed.  There  were  Phenicians  at  Carthage  in 
Libya  (Africa),  as  well  as  in  Syria.  The  Pheni- 
cians were  Canaanites  by  extraction  (comp.  Matt. 
XV.  22).  —  She  besought  him.  Here  occurred  all 
the  details  given  in  Matt.  xv.  23-25. 

Ver.  27.  Let  the  children  first  be  filled.  '  This 
important  addition  in  Mark  sets  forth  the  whole 
ground  on  which  the  present  refusal  rested.  The 
Jews  were  first  to  have  the  gospel  offered  to 
them  for  their  acceptance  or  rejection ;  it  was 
not  yet  ti}>ie  for  the  Gentiles  '  ( Alford). 

Ver.  29.  For  this  saying.  As  an  evidence  of 
htr  faith.  —  The  demon  is  gone  out.  As  He  spoke, 
the  miracle  was  performed  (Matt.  xv.  28). 

Ver.  30.  And  she  went  away  to  her  house. 
This  sketch  of  her  return  is  peculiar  to  Mark. 
She  had  obeyed  the  command :  '  Go  thy  way.'  — 
Laid,  or,  'thrown,'  upon  the  bed.  Just  as  the 
demon  left  her,  but  in  a  quiet  condition,  which 
was  the  evidence  that  the  demon  had  gone.  The 
correct  order  favors  this  view.  The  exhaustion 
was  natural,  and  a  sign  of  complete  disposses- 
sion. 

Ver.  31.  And  came  through  Sidon.  Not  the 
city,  but  the  district  thus  termed.  The  course 
was  first  northward,  then  eastward,  then  south- 
ward or  southwestward,  through  the  midst  of  the 
region  of  Decapolis  (the  northern  part)  to  the 
eastern  shore  of  the  sea  of  Galilee.  See  map  of 
Decapolis,  p.  271.  In  making  this  circuit,  our 
Lord  was  seeking  needed  retirement. 

Ver.  32.  Had  an  impediment  in  his  speech. 
Lit.,  '  hardly  speaking.'  It  is  more  probable  that 
he  was  '  deaf  and  dumb '  than  a  '  stammerer,'  etc. 
Deafness  usually  causes  dumbness.  An  actual 
and  separate  defect  in  the  vocal  organs  is,  how- 
ever, suggested  both  by  the  form  here  used  and 
the  mode  of  healing.  This  man  was  not  pos- 
sessed, as  many  thus  afflicted  were.     Possession 


and  such  diseases  and  deformities  are  to  be  dis- 
tinguished ;  the  more  so,  since  Mark  is  specially 
apt  to  tell  of  our  Lord's  power  over  unclean 
spirits.  —  To  lay  his  hand  upon  him.  They 
thought  this  was  necessary. 

Ver.  33.  Took  him  aside  from  the  multitude 
apart  (or,  '  by  himself ').  This  may  have  been 
in  consequence  of  some  peculiarity  in  the  jnan 
himself,  or  in  the  spectators.  The  people  of  that 
district  (see  Matt.  xv.  30,  31)  were  probably  rude 
and  more  or  less  under  heathen  influence.  The 
peculiar  manner  of  the  miracle  was  not  occa- 
sioned by  the  difficulty  of  the  case.  The  design 
seems  to  have  been,  still  to  connect  the  miracu- 
lous effect  with  His  own  person,  yet  to  show 
that  He  was  not  bound  to  one  mode.  It  is 
not  necessary  to  find  a  symbolical  meaning  in 
each  act.  —  And  he  spat  and  touched  his  tongue. 
Probably  moistening  His  finger  with  saliva,  He 
touched  his  tongue.  The  two  parts  affected  by 
disease  were  touched,  to  show  that  our  Lord 
could  choose  His  own  mode.  We  may,  how- 
ever, regard  the  miracle  as  a  literal  fulfilment  of 
Is.  XXXV.  5.  '  Then  shall  the  ears  of  the  deaf  be 
unstopped,'  etc. 

Ver.  34.  And  looking  up  to  heaven.  In  prayer, 
perhaps  to  show  His  connection  with  God  the 
Father  in  heaven,  over  against  the  magical  influ- 
ences which  may  have  been  assumed  by  the  peo- 
ple of  that  district ;  perhaps  to  affect  the  deaf 
and  dumb  man,  who  could  perceive  this.  —  He 
sighed.  In  sympathy,  always  felt,  but  here  ex- 
pressed ;  perhaps  also  in  distress  at  the  ignor- 
ance and  superstition  He  would  overcome.  — 
Ephphatha.  The  precise  word  used,  translated 
into  Greek  by  Mark,  meaning  be  thou  opened 
(thoroughly).  It  is  closely  related  to  the  He- 
brew word  used  in  Isaiah  xxxv.  5.  The  com- 
mand was  addressed  to  the  man,  as  shut  up  from 
the  world  by  the  defect  of  these  two  senses. 

Ver.  35.  The  string  of  his  tongue,  the  impedi- 
ment, whatever  it  was,  was  loosed,  was  removed. 
—  And  he  spake  plainly  (or  '  rightly').  It  is  not 
necessarily  implied  that  he  was  able  to  speak  in 
some  way  before  the  cure.  '  Mark  shows,  in  his 
account  of  the  miracles,  a  preference  for  those 
healings,  in  which  the  gradual  process  of  the 
cure,  as  connected  with  the  instrument  and  the 
development  of  it,  is  vividly  presented  '  (Lange). 

Ver.  36.  Charged  them,  etc.  The  prohibition 
was  mainly  to  prevent  excessive  zeal  among  these 
mountaineers  (comp.  Matt.  xv.  30,  31). 

Ver.  37.  Beyond  measure.  Their  excessive 
zeal  was  equalled  by  their  excessive  astonish- 
ment. —  He  hath  done  all  things  well.  Perhaps 
an  allusion  to  Gen.  i.  31  ;  the  same  Power  and 
Beneficence  were  manifested  in  His  healing  as  in 
God's  work  of  creation.  —  The  dumb  to  "speak. 
This  favors  the  view  that  the  cured  man  was  en- 
tirely speechless.  The  whole  verse  intimates 
that  this  was  but  one  of  many  miracles.  Comp. 
Matt.  XV.  30,  31. 


Chap.  VIII.  I-2I.]          THE   GOSPEL  ACCORDING   TO    MARK.  287 

Chap.  viii.  i-io.    The  Miraculous  Feeding  Ver.  8.    Baskets.     Not  the  word  used  in  the 

OF  Four  Thousand.     See  on  Matt.  xv.  32-39.  account  of  the   similar  miracle.     See   notes   on 

The  accounts  are  usually  alike,  agreeing  almost  Matt.  xv.  37  ;  xvi.  10. 

word  for  word.  Ver.  9.      Mark  again  omits  '  besides  women 

Ver.    I.     In  those   days.      Matthew  gives   no  and  children.' 

mark  of  time,  and  Mark  is  indefinite.     '  Three  Ver.    10.       Into    the  regions   of   Dalmanutha. 

days  '  (ver.  2)  is  more  specific.  Matthew  :  'Magadan  '  (E.  V.  '  Magdala  ').     The 

Ver.  3.     And  some  of  them  are  come  from  far.  two  were   probably   near   each   other,   north   of 

Peculiar  to  Mark.  Tiberias,  and  our  Lord  seems  to  have  landed  at 

Ver.  7.     A  few  small  fishes.     Mark  speaks  of  some  retired  point  between  them.     See  Matt,  on 

them   separately.     The   language    intimates  that  xv.  39.      The  theory  that  they  were  on  the  south- 

they  were   separately  blessed  and  distributed.  —  eastern  shore  of   the    lake   is    altogether  unsup- 

Having  blessed.    A  different  word  from  that  used  ported,  and  makes  of  these  journeys  of  our  Lord 

in  ver.  6.    The  distinction  is  slight,  however:  this  an  aimless  wandering, 
one  implying  praise,  and  the  other  tha^iksgiving. 


II 


Chapter  VIII.    11-21. 

The  Encounter  with  the  Pharisees,  and  the  Recrossing  of  the  Lake. 

"    A    ND   the    Pharisees    came  forth,   and    began   to  question '^  ^'^^^J'^- ''^• 
■^"^  with  him,  *  seeking  of  him  a  sign  from   heaven,  tempt- ^  iCor.i.  22. 

12  ing^  him.     And  "^  he  sighed  deeply  in  his  spirit,  and  saith.  Why  c  Comp.chap. 
doth  this  generation  seek  after  ^  a  sign  .-•  verily  I   say  unto  you, 

13  There  shall  no  sign  be  given  unto  this  generation.  And  he 
left  them,  and  entering  into  the  ship  again,^  departed  to  the 
other  side. 

14  Now  the  disciples  had  forgotten  ^  to  take  bread,  neither  had 

15  they  in  the  ship  ^  with  them  more  than  one  loaf.  And  he 
charged  them,  saying.  Take  heed,  beware  of  the  leaven  of  the 

16  Pharisees,  and  of^  the  leaven  of  ''Herod.     And  they  reasoned  '^See  Matt. 
among  themselves,  saymg,  It  is  '  because  we  have  ^  no  bread. 

17  And  when  Jesus  knew  it,  he  ^  saith  unto  them,  Why  reason  ye, 
because  ye  have  no  bread  }  perceive  ye  not  yet,  neither  under- 

18  stand  .''  have  ye  your  heart  yet^*^  hardened  .''  Having  eyes,  see 
ye  not }  and   having  ears,  hear  ye  not }  and  do  ye  not  remem- 

19  ber  }  1^     When  I  brake  ^  the  five  loaves  among  ^^  five  thousand,  e  Chap.vi.41, 
how  many   baskets  full   of  fragments  ^^  took  ye  ^'^  up }     They    ^*" 

20  say  unto  him,  Twelve.     And  when -^  the  seven  among  ^^  four /vers.  6, 9. 
thousand,  how  many  baskets  full  of  fragments  ^^  took  ye  ^*  up  .'' 

21  And  they  said.  Seven.  And  he  said  unto  them,  How  is  it  that 
ye  do  not  ^^  understand  } 

1  or  trying  2  ^^^/^  ^fi-g^  8  again  entering  mto  the  boat 
*  And  they  forgot                                 5  y^^^^^  6  omit  of 

■^  omit  saying,  //  is  «  they  had  ^  And  Jesus  knowing  it 

1°  w;///yet  '^'^  {,)  instead  of  {^)  ^'^  iox  i\iQ 

18  broken  pieces  1*  ye  took  ^^  jjq  yg  ^^^  ^^^ 

On  the  whole  section,  see  notes  on  Matt.  xvi.  Spying   hostility  is  implied.     He  had  landed  at 

1-12.  some  retired  locality  (see  on  ver.  10),  where  their 

Ver.  II.     And  the  Pharisees.    Matthew:  'with  opposition  speedily   found  Him,  since  they  ba- 
the Sadducees.'    But  the  former  were  the  leaders,  gan,    at  once,  to  question  with  him.     These  de- 
The  skeptical  Sadducees  were  entirely  hypocriti-  tails  are  peculiar  to  Mark, 
cal  in  asking  a  sign  from  heaven.  —  Came  forth.  Ver.  12.     And  he  sighed  deeply  in  his  spirit. 


THE   GOSPEL  ACCORDING   TO   MARK.        [Chap.  VIII.  11-26. 


288 

This  sigh,  or  groan,  came  from  His  heart,  show- 
ing how  keenly  He  felt  the  opposition  He  encoun- 
tered. They  showed  more  decided  enmity,  but 
the  plain  prediction  of  His  death  which  so  soon 
followed  (ver.  31),  shows  that  He  knew  the  crisis 
was  approaching.  ('The  sign  of  the  prophet 
Jonah,'  Matt.  xvi.  4,  points  in  the  same  way.)  It 
may  have  been  a  sign  of  His  entering,  though 
with  human  pang,  upon  the  appointed  path  of 
tribulation.  But  the  sigh  was  mainly  for  these 
who  would  reject  the  atoning  sorrows  they  were 
the  instruments  in  producing. 

Ver.  13.  This  presents  more  distinctly  than 
the  parallel  in  Matthew  the  immediate  departure 
in  the  waiting  boat.  —  To  the  other  side.  He 
returned  to  Galilee  but  once  again,  and  then  as 
quietly  as  possible  (chap.  ix.  30,  etc.). 

Ver.  14.  In  the  boat  with  them  more  than  one 
loaf.  The  conversation  did  not  necessarily  take 
place  in  the  boat.  When  they  landed  (Matthew) 
they  forgot  to  supply  themselves  with  provis- 
ions for  their  land  journey,  although  they  had 
brought  but  one  loaf  with  them  in  the  boat. 
No  stock  of  provisions  was  needed  for  the  short 
voyage. 


Ver.  15.  The  leaven  of  Herod.  Matthew: 
'  of  the  Sadducees.'  Herod  was  not  a  professed 
Sadducee,  but  our  Lord  was  warning  against 
what  all  these  had  in  common.  On  the  alliance 
of  the  Pharisees  and  Herodians,  see  on  chap.  iii. 
6.  The  one  common  characteristic  of  the  Phar- 
isees, Sadducees,  and  Herodians  was  '  hypocrisy ' 
(see  on  Matt.  xvi.  12),  the  last  named  party  co- 
quetting with  the  other  two  as  politicians  do,  and 
of  course  acting  hypocritically. 

Ver.  16.  The  sense  of  this  verse  is  clear,  but 
the  form  varies  in  the  early  authorities. 

Ver.  17-20.  The  reproofs  here  given  and  the 
references  to  the  miracles,  are  somewhat  fuller 
than  in  the  parallel  passage  ;  the  answers  of  the 
disciples  about  the  fragments  are  preserved,  the 
distinction  between  the  two  kinds  of  baskets 
being  kept  up.  Notice  that  the  last  clause  of 
ver.  18  should  be  joined  with  ver.  19. 

Ver.  21.  Do  ye  not  yet  understand,  i.  e.,  after 
these  miracles.  Mark  stops  with  this  brief  ques- 
tion, because  in  writing  for  Gentile  readers  his 
main  design  was  to  show  the  condition  of  the 
Twelve,  rather  than  to  warn  against  Jewish  no- 
tions. 


22 
23 


Chapter  VIII.    22-26. 
The  Blind  Man  in  Bethsaida. 

AND  he  Cometh  1  to  "Bethsaida;  and  they  bring  a  bUnd '^  s^chap.vi. 
man  unto  him,^  and  besought^  him  *to  touch  him.     And  ^  Seechap.iu. 
•^  he  took  4  the  bhnd  man  by  the  hand,  and  led^  him  out  of  the  '  Jj^^P"  ''"■ 
town  ;  *^  and  when  "^  he  had  spit'^  on  his  eyes,  and*  put  ^  his  ^  see  "hap.^v. 

24  hands  upon  him,  he  ^  asked  him  if  he  saw  aught.^*^     And  he    ^^ 

25  looked  up,  and   said,  I  see  men  ^^  as  trees,  walking.     After  that 

•^he  put  his  hands  again  upon  his  eyes,  and  made  him  look  up  ;/See  chap. 

26  and  he  was  restored,  and  saw  every  man  clearly. ^^     And  he 

sent  him  away  to  his   house/^  saying,  ^  Neither  go  -^^  into  the  g  ver.  23, 
town,^  nor  tell  it  to  any  in  the  town.^^ 

^  The  best  mithorities  read  they  come  2  j-q  him  a  blind  man 

^  beseech  ^  took  hold  of  ^  brought 

^  village  ''  and  spitting  ^  j^g  j^jfj  9  ^nd,  omitting  he 

^°  Seest  thou  anything  "  I  see  the  men  ;  for  I  behold  thetn. 

^^  The  best  authorities  read  Then  again  he  laid  his  hands  upon  his  eyes  ; 
and  he  saw  clearly,  and  was  restored  ;  and  he  saw  (was  seeing)  all 
things  plainly. 
18  home  14  Do  not  even  enter 

1^  The  best  authorities  oviit  this  clause 


This  miracle,  mentioned  by  Mark  alone,  is  of 
peculiar  interest,  as  exhibiting  a  gradual  cure. 
In  this  case  as  in  the  last  miracle  (chap.  vii.  32- 
36),  there  was  a  suggestion  from  the  people  as  to 
the  mode  of  healing,  a  separation  from  the 
crowd,  a  different  mode  from  that  suggested,  in- 
cluding the  application  of  saliva.  The  place  was 
undoubtedly  Bethsaida  Julias  on  the  eastern  side 
of  the  lake.  It  is  probable  that  there  was  no 
other  Bethsaida.     See  on  Matt.  xi.  21. 

Ver.  22.  And  they  come  to  Bethsaida.  They 
had  not  landed  there,  but  probably  stopped  there 


to  procure  provisions.  Our  Lord  did  not  in- 
tend to  remain  there  ;  He  was  seeking  retire- 
ment, to  prepare  His  disciples  for  the  future.  — 
A  blind  man.  Probably  not  born  blind.  See  on 
ver.  24.  — To  touch  him,  as  though  the  touch  was 
necessary  to  heal  him. 

Ver.  23.  Brought  him  out  of  the  town.  A 
more  decided  separation  even,  than  in  the  last 
case  (chap.  vii.  33).  The  reason  may  have  been 
the  unbelief  of  the  place,  since  the  man  was  par- 
ticularly commanded  not  to  go  back  there  (ver. 
26).     The  application  of  saliva  came  first,  then 


Chaps.  VIII.  22-IX.  i.]     THE   GOSPEL  ACCORDING   TO   MARK.                    289 

the   laying   on   of  hands    (which    had  been   re-  been  something  in  the  man's  spiritual  condition 

quested)  which  was  repeated   (ver.  25).     Three  which  called  for  this  method  to  develop  his  faith, 

successive   acts   instead   of    the    usual   word   or  Nor  was  the  mode  without  an  important  lesson 

touch.  for  the  disciples,  at  this  juncture.     We  need  not 

Ver.  24.     I  see  the  men ;  for  I  behold  them  as  and  ought  not  to  expect  Christ's  work  of  grace 

trees  walking.  The  first  exclamation  is  one  of  joy-  to  be  manifested  in  all  cases  through  the  same 

ous  surprise  :  '  I  see  the  men,'  /.  e.,  the  men  who  experience  ;  a  mistake  which  caused  much  dis- 

were  near,  the  disciples  and  perhaps  the  man's  tress    among    real    Christians,   and    encouraged 

friends.     But  the  cure  was  not  complete,  and,  as  hypocrisy.      The  work  of  grace,  though  always 

he  had  been  asked  to  tell  what  and  how  he  saw,  wrought  by  Christ,  is  often  a  gradual  process,  in 

he  adds  :   '  because  as  trees,'  i.  e.,  indistinctly,  '  I  which  other  agencies  are  apparently  involved  ;  a 

behold  them '  (the  men,  not  trees,  as  some  infer  protest  against  the  notions,  which  look  for  mag- 

f'rom  the  common  version) 'walking.'  Perhaps  his  ical  power  in  sacramental  forms,  or  insist  upon 

friends,  or  even  the  disciples,  were  restlessly  mov-  sudden  illumination  and  joy  as  a  necessary  ac- 

ing  about,  awaiting  the  result.     The  mention  of  companiment  of  conversion.     Comp.  the  parable 

men  and  trees  suggests  that  the  man  had  once  (chap.  iv.  36-39)  peculiar  to  this  Gospel.     While 

had  his  eyesight.  the  man  is  not  represented  as   active   in  curing 

Ver.  25.  See  foot-note  to  text.  He  saw  himself  he  follows  Christ,  who  leads  him  by  the 
clearly  (the  work  of  that  instant),  and  was  (tho-  hand,  looks  up  when  Christ  bids  and  tells  our 
roughly)  restored  ;  and  he  (thenceforward)  saw  Lord  both  of  the  cure  and  its  imperfection. 
all  things  plainly.  The  last  clause  represents  a  Ver.  26.  To  his  home.  This  was  not  in  the 
continued  action.  The  common  reading  repre-  village,  but  elsewhere.  Our  Lord  forbids  his 
sents  a  second  trial  of  vision  at  our  Lord's  com-  return  to  the  village.  He  was  now  seeking  re- 
mand. '  All  things  '  is  preferable  to  '  every  tirement  and  avoiding  publicity,  and  there  may 
man.'  Of  course  our  Lord  cotdd  have  healed  the  have  been  some  special  reason  why  it  should  not 
man  with  a  word,  but  He  was  not  confined  to  one  be  published  there.  —  The  last  clause  is  to  be 
method.  The  gradual  cure  would  remove  the  omitted,  though  found  in  many  ancient  authori- 
notion   of  magical   influence.     There   may  have  ties. 


21-28;  LUKK 

ix.  22-27. 


Chapter  VIII.  27-IX.  i. 

T/ie  Discourse  near  Cesarea  PJiilippi. 

27  "    A.  ND  Jesus  went  out,^  and  his  disciples,  into  the  towns  ^  of  '^  ^-^(^{J^^^ 

■^A.   Cesarea  PhiHppi :  and  by  ^  the  way  he  asked  his  disci-    '''■  '^"^°; 

28  pies,  saying  unto  them,  Whom  ^  do  men  say  that  I  am  }  And 
they  answered,^  John  the  Baptist :  but  some  say,  EHas  ;  ^  and 

29  others,  One  "^  of  the  prophets.  And  he  saith  unto  ^  them,  But 
whom  ^  say  ye  that  I  am  .''     And  ^   Peter  answereth  and  saith 

30  unto  him,  Thou  art  the  Christ.     *  And  he  charged  them  that  ^  ^fLuW 

3 1  they  should  tell  no  man  of  him.    "^  And  he  began  to  teach  them,  ^  ^;^.^^  ^^; 
that  the  Son  of  man  must  suffer  many  things,  and  be  rejected 
of  ^'^  the  elders,  and  of^^  the  chief  priests,  and  ^'^  scribes,  and  be 

32  killed,  and  after  three  days  rise  again.  And  he  spake  that  ^^ 
saying  openly.     And  Peter  took  him,  and  began  to  rebuke  him. 

33  But  when  he  had  turned  about  and  looked  on  ^*  his  disciples, 
he  rebuked  Peter,  saying,^^  Get  thee  behind  me,  Satan  :  for 
thou  savourest  ^^  not  the  things  that  be  ^"  of  God,  but  the  things 

34  that  be  ^"^  of  men.  And  when  he  had  called  the  people  tmto 
Jiini  with  his  disciples  also,  he  ^^  said  unto  them,  Whosoever 
will  ^^  come  after  me,  let  him  deny  himself,  and   take  up  his 

1  forth  2  villages  ^  in  *  Who  ^  told  him,  saying 

'°  and  others,  Elijah  ''  but  others  that  thoii  art  one 

*  asked  ^  omit  And  ^^  by  ^^  otnit  of 

^^  iiisert  the  ^^  the  "  he  turned  about,  and  seeing 

^*  and  saith  ^®  mindest  ^'^  otnit  that  be 

^^  he  called  unto  him  the  multitude  with  his  disciples,  and 

"  If  any  one  would 
VOL.  I  19 


290  THE   GOSPEL  ACCORDING   TO    MARK.     [Chaps.  VIII. 

35  cross,  and  follow  me.  For  whosoever  will  ^o  save  his  life  shall 
lose  it ;  but  whosoever  shall  lose  his  life  for  my  sake  and  the 

36  gospel's,  the  same^i  ghall  save  it.  For  what  shall  22  it  profit  a 
man,    if   he   shall  ^3   gain   the   whole  world,  and  lose  his   own 

37  soul.?  24     Or  25  what  shall  ^6  a  man  give    in    exchange  for   his '^ 

38  soul.?  27     'i  Whosoever  therefore  shall  28  be  ashamed  of  me  and 
of  my  words,  in  this  *  adulterous  and  sinful  generation,  of  him 
also  shall  the  Son  of  man  29  be  ashamed,  when  he  cometh  in  e 
the  glory  of  his  Father  with  -^  the  holy  angels.  / 

IX.  I  And  he  said  unto  them,  Verily  I  say  unto  you.  That  there  be 
some  of  them  that  stand  here,^^  which  shall  not  ^i  taste  of  death, 
till  they  have  seen  ^2  the  kingdom  of  God  come  ^  with  ^^  power,    s 

20  would  2^  omit  the  same  ^^  doth  ^s  to 

'  24  forfeit  his  life  25  For  ^6  should  27  ufg 

28  For  whosoever  shall  ^^  transfer  also  to  this  place 

80  There  are  some  here  of  them  that  stand  by 
31  who  shall  in  no  wise  ^2  till  they  see  ^3  jn 


27-IX.  I. 


Rom.  i.  16 ; 
2  Tim.  i    8, 
12, 16 ;  Heb. 
xi.    16  ;    I 
John  ii.  28 ; 
comp.  Matt. 
X.  23. 
See    Matt, 
xii.  39-  . 
Luke     ix. 
26 ;  Acts  X. 
22;  Rev.  xiv. 


See  Matt, 
xxiv.  30. 


See  notes  on  Matt.  xvi.  13-28.  Mark  omits 
the  blessing  bestowed  on  Peter,  and  the  subse- 
quent promise,  but  inserts  the  rebuke.  A  signifi- 
cant fact,  showing  the  humility  of  Peter.  The 
reference  to  the  institution  of  the  Church  as  a 
separate  communion,  is  also  wanting.  Hence 
the  Passion  of  Christ  is  the  central  truth,  involv- 
ing the  active  and  passive  confession  of  His  peo- 
ple, and  not  the  institution  of  the  Church,  much 
less  the  primacy  of  Peter.  It  is  remarkable  that 
this  fundamental  confession  of  faith  was  called 
forth  by  our  Lord,  not  in  Galilee  or  Judea,  but 
near  Cesarea  Philippi  (Banias),  a  Roman  settle- 
ment on  the  extreme  northern  boundary  of  Pal- 
estine. 

Ver.  27.  In  the  way.  Luke  (ix.  18),  without 
naming  the  locality,  tells  that  He  had  been '  alone 
praying  ; '  an  important  preparation  for  the  im- 
portant revelation  which  was  to  follow.  This 
was  not  necessarily  '  in  the  way '  from  Bethsaida 
to  Cesarea  Philippi,  but  may  have  been  during 
some  journey  while  in  those  regions.  Mark  is 
less  full  than  Matthew  in  vers.  28-30,  but  in 
exact  accordance  (see  on  Matt.  xvi.  14-16,  20). 

Ver.  31.  After  three  days.  Matthew  and 
Luke  :  '  the  third  day.'  The  latter  is  the  more 
definite  expression  for  the  same  period. 

Ver.  32.  And  he  spake  the  saying  openly. 
Not  necessarily  in  public,  but  rather  without  C07t- 
cealment,  explicitly,  not  indirectly.  Peculiar  to 
Mark 

Ver.  33.  And  seeing  his  disciples.  This  look, 
mentioned  by  Mark  only,  shows  that  Peter  had 
not  taken  Him  aside,  but  laid  hold  on  Him  to 
interrupt  Him.  Luke  omits  altogether  the  rebuke 
of  Peter. 

Ver.  34.  Called  nnto  him  the  multitude.  The 
crowd  was  never  far  off.  What  He  would  now 
say  was  of  universal  application.  He  would  pre- 
pare the  multitude  to  hear  what  He  had  just 
revealed  to  the  Twelve,  and  test  their  willingness 
to  follow  Him  to  death.  He  thus  showed  His 
wisdom  as  a  Teacher,  in  adapting  the  truth  to 
die  audience.  —  Take  up  his  cross.  Luke  inserts 
'  daily.' 


Ver.  35.  And  the  gospel's.  Peculiar  to  Mark. 
See  the  note  on  the  same  addition  in  chap.  x.  29. 
But  '  for  my  sake  '  remains  the  leading  thought : 
for  the  sake  of  the  gospel,  because  it  tells  of  the 
personal  Redeemer. 

Vers.  36,  37.  These  verses  are  emended  in 
accordance  with  the  best  readings.  —  Life,  same 
word  as  in  verse  35,  comp.  Matt.  xvi.  25,  26.  — In 
exchange,  lit.,  'as  a  ransom  price.'  The  price 
which  the  earthly  minded  gives  for  the  world  is 
his  '  life,'  in  the  highest  sense.  But  after  having 
laid  that  down  as  the  price,  what  has  he  as  a 
counter  price  (that  is  the  exact  sense  of  the  Greek 
word),  to  buy  the  life  back  again  ? 

Ver.  38.  Shall  be  ashamed  of  me,  and  my 
words.  Disown  me  and  reject  my  words.  The 
two  terms  correspond  with  those  in  ver.  35  : 
'for  my  sake  and  the  gospel's.'  There  is  a 
hint  of  the  same  thought  in  Matthew's  account 
(xvi.  27),  and  something  analogous  is  found  in 
Matt.  X.  33. — In  this  adulterous  and  sinful 
generation.  Com.  Matt.  xii.  39.  These  words, 
peculiar  to  Mark  in  this  connection,  suggest  that 
being  ashamed  of  Christ  is  the  result  of  paying 
attention  to  the  verdict  of  such  a  generation.  — 
The  son  of  man  (now  lowly,  despised  and  rejected 
of  men)  also  be  ashamed  (disown  and  reject). — 
Cometh.  At  the  Second  Advent.  —  In  the  glory 
of  his  Father.  See  Matt.  xvi.  27.  Luke  is  fuller  : 
'  In  His  own  glory,  and  the  Father's,  and  of  the 
holy  angels.'  —  Holy  angels.  Matthew  :  '  His 
angels.' 

Chap.  ix.  ver.  i.  The  same  prediction  is  found 
in  the  accounts  of  Matthew  and  Luke.  From 
the  account  before  us  (chap.  viii.  34)  we  see 
that  those  standing  by  included  more  than  the 
disciples. — In  power.  Peculiar  to  Mark,  and 
characteristic  since  he  presents  our  Lord  mainly 
in  His  power.  The  coming  referred  to  was  prob- 
.  ably  at  the  day  of  Pentecost,  or  the  destruction  of 
Jerusalem,  and  the  consequent  triumph  of  Chris- 
tianity, as  a  religion  distinct  from  Judaism  (see 
on  Matt.  xvi.  28).  This  would  be  not  simply  wzV/5 
power,  but  in  power,  /.  e.,  its  principal  manifesta- 
tion would  be  an  exhibition  of  power. 


Chap.  IX.  2-13.]        THE   GOSPEL  ACCORDING   TO   MARK.  291 

Chapter  IX.   2-13. 
The  Transfiguration. 

2  «   A  ND  after   six   days   Jesus    taketh   with  him   Peter,  and  ^  M'^'^'^;  ^^' 

/_\  -'        ■'  '  1-13 ;  LuKH 

-^J^  James,   and   John,  and   leadeth^  them  up   into  a   high     'x.  2S-36. 
mountain  apart  by  themselves  :  and  he  was  transfigured  before 

3  them.     And  his  raiment  became  shining,^  exceeding  white  as 

4  snow  ;^  so  as*  no  fuller  on  earth  can  white  ^  them.  And  there 
appeared  unto  them  Elias  ^  with  Moses  :  and  they  were  talking 

5  with  Jesus.  And  Peter  answered  and  said "'  to  Jesus,  Master,*^ 
it  is  good  for  us  to  be  here  :  and  let  us  make  three  tabernacles  ; 

6  one  for  thee,  and  one  for  Moses,  and  one  for  Elias.^     For  *he  ^  Comp.chap. 

XIV.  40. 

7  wist  not  what  to  say  ;  ^  for  they  were  ^^  sore  afraid.  And  there 
was  ^^  a  cloud  that  overshadowed  ^^  them  :  and  a  voice  came  ^^ 
out  of  the  cloud,  saying,^*  This  is  my  beloved  Son  :  hear  him. 

8  And  suddenly,  when  they  had  looked  round  about,  they  saw 
no  man  any  more,  save  Jesus  only  with  themselves. 

9  And  as  they  came  ^^  down  from  the  mountain,  he  charged 
them  that  they  should  tell  no  man  what  things  they  had  seen, 

10  tilP^  the  Son  of  man  were  risen  ^'^  from   the  dead.     And  they 
kept  that  ^^  saying  with  themselves,^^  questioning  one  with  an- 

1 1  other  2*^  what  the  rising  from   the  dead  should  mean.^^     And 

they  asked  him,  saying,  Why  say  ''  the  scribes  ^^  that  Elias  ^  "^  ^""e^'v'^r^ 

12  must  first  come  .-•     And  he  answered  and  told  ^^  them,   Elias  ^     ^^• 
verily  ^*  Cometh  first,  and  restoreth  all  thmgs  ;  and  "how  it  is     is.  1111.2, 3. 

r  1—  (-  ot;  oc  Dan.  ix.  26; 

written   of   the  Son   of   mauj--^  that  he   must^^  *  suffer   many     zech.xiii.7. 

■'     e  Chap.  vili. 

13  things,  and  •'be  set  at  nought.    But  I  say  unto  you.  That  Elias^*'     31..;  Luke 
is  indeed  come,  and  they  have  done  ^^  unto  him  whatsoever '^  ^"H '"'".»• 

■>  II ;  Acts  IV 

they  listed,  as  ^^  it  is  written  of  him.  "• 

^  bringeth  ^  glistening  ^  ^/^^  fj^^f  authorities  otnit  as  snow 

*  such  as  ^  so  whiten  ^  Elijah 

■^  answereth  and  saith  ^  Greek  Rabbi 

^  the  best  authorities  read  to  answer        ^^  became  11  came 

12  overshadowing  ^^  ^nd  there  came  a  voice  "  omit  saying 

16  were  coming  ^^  gg^yg  when  "  should  have  risen  again 

18  the  1^  omit  with  themselves  ^o  questioning  among  themselves 

21  what  is  this  rising  again  from  the  dead  ?  ^^  Or,  The  scribes  say 

28  And  he  said  unto  24  indeed  ^^  ( ? )  instead of{,) 

26  should  27  Elijah  also  28  did  29  ^^^^  ^s 


On  the  connection  and  locality,  see  notes  on  purpose  was  'to  pray'  (Luke),  the  ultimate  pur- 
Matt,  xvii.   i-ij.     Mt.  Tabor,  the  scene  of  the  pose  this  revelation. 

Transfiguration,  according   to   tradition,  is  pre-  Ver.  3.     And  his  raiment.     All  three  Evangel- 

sented  in  the  subjoined  cut.    Mark's  account  pre-  ists  speak  of  this,  but  Mark  gives  the  most  vivid 

sents  several  independent  details,  in  his  graphic  description  of  it,  omitting  the   other   deftiils.  — 

style.              _  Became.      This   graphic   touch   brings   out    '  the 

Ver.  2.     Six  days.     So  Matthew.     Luke  more  glistening  of  each  separate  portion  of  His  cloth- 

generally,  or  perhaps  including  the  day  of  Pe-  ing  '  (Alford).  —Such  (garments)  that  no  fullei 

ter's  confession  :  '  about  an  eight  days  '  (/.  e.,  a  on  earth  can  so  whiten.     This  indicates  that  the 

week). — By  themselves.     Not  smiYAy  in  private  splendor  was   preternatural.     The  fuller's  busi- 

C  apart'),  but  actually 'alone.'     The  immediate  ness   was   to  wash  soiled  white  garments,  and 


292 


THE   GOSPEL  ACCORDING   TO   MARK. 


[Chap.  IX.  2-13. 


make  them  clean  and  glistening.  Persons  of 
high  rank  were  often  distinguished  by  the  bright- 
ness of  their  white  garments.  Beyond  all  these 
efforts  of  human  splendor  was  the  glory  of  our 
Lord's  raiment.  An  anticipation  of  His  future 
glory  as  the  Son  of  man. 

Ver.  4.  Elijah  with  Moses.  Elijah  is  more 
prominent  in  this  account,  and  probably  was  in 
the  scene  as  witnessed  by  Peter. 

Ver.  6.  For  they  became  sore  afraid.  All 
three  Evangelists  speak  of  this  fear,  or  religious 
awe  :  Mark  here,  Luke :  '  as  they  entered  into 
the  cloud.'  Matthew:  when  '  they  heard  '  the 
voice.  This  indicates  a  continued  and  growing 
awe.  It  is  placed  earliest  by  Mark,  who  thus 
accounts  for  Peter's  words. 

Ver.  7.  The  account  of  Mark  is  the  more 
vivacious,  according  to  the  correct  readings. 
Mark  and  Luke  omit :  '  in  whom  I  am  well 
pleased'  (Matthew).  —  Hear  him.  The  great 
practical  lesson  of  the  whole  occurrence. 

Ver.  8.    And  suddenly,  etc.     Mark  omits  some 


details  here.  The  withdrawal  itself  was  not  nec- 
essarily sudden,  but  their  perception  of  it  was.  — 
Save  Jesus  only.  His  authority  suffices  ;  His 
love  redeems  ;  His  glory  is  the  great  end,  — 
With  themselves.  Peculiar  to  Mark  ;  it  hints  at 
the  self -consciousness  of  an  eye-witness,  and  sug- 
gests that  our  Lord  was  near  them  as  they 
looked.  Matthew  tells  that  they  looked  up  after 
He  touched  them. 

Ver.  10.  And  they  kept  the  saying.  Probably 
this  particular  saying  about  the  resurrection  as 
the  limit  of  their  silence  about  what  they  had 
seen  on  the  mount.  Obedience  to  the  command 
of  ver.  9,  is  assumed  in  the  account  of  Matthew, 
and  asserted  in  that  of  Luke,  and  is  of  course 
implied  here.  —  Questioning  among  themselves, 
etc.  The  perplexity  was  about  this  Resurrection, 
'  What  is  the  shall  have  risen  again  from  the 
dead,'  would  be  a  literal  rendering.  However 
much  they  believed  in  a  general  resurrection,  it 
was  difficult  for  them  to  conceive  of  a  resurrec- 
tion after  which  they  could  tell  of  these  things. 


Tabor.     Traditional   Mount  of  the  Transfiguration. 


The  unexampled  fact,  now  the  basis  of  our  faith 
in  a  Living  Saviour,  could  not  be  understood  in 
advance.  They  doubtless  continued  wondering 
when  and  how  the  time  would  come  when  they 
could  speak.  Mark  derived  his  exact  informa- 
tion from  Peter,  who  also  alludes  to  this  event  in 
his  second  Epistle. 

Ver.  ^11.  The  question  is  the  same  as  in  Matt, 
xvii.io  (see  notes  there).  Three  renderings  are 
possible  :  '  saying.  The  scribes  say,'  etc.,  '  How 
is  it  that  the  scribes,'  etc.,  '  Why,'  etc.  The  last 
is  probably  the  sense  here.     See  on  ver.  28. 

Ver.  12.  The  punctuation  is  in  dispute.  The 
E.  V.  does  not  give  'how 'its  proper  meaning. 
Most  later  scholars  take  the  first  half  only  as  a 
question:  And  how  is  it  written  of  the  Son  of 


man  ?  then  the  answer  :  That  he  should  suffer, 
etc.  Others  take  the  whole  as  one  question. 
The  next  verse  shows  that  the  main  point  is  not 
so  much  to  prove  that  the  Son  of  man  must  soon 
suffer,  as  that  the  predicted  Elijah  had  come, 
and,  like  the  Old  Testament  Elijah,  had  suffered 
as  the  Messiah  also  would,  hence  that  this  Elijah 
was  John  the  Baptist  (Matt.  xvii.  13). 

Ver.  13.  Even  as  it  is  written  of  him.  There 
is  no  direct  prophecy  of  the  sufferings  of  the 
predicted  Elijah.  But  as  the  prophet  Elijah  suf- 
fered, it  might  be  inferred  from  the  Old  Testa- 
ment, that  the  forerunner  of  the  Messiah  (called 
Elijah)  would  suffer,  especially  in  view  of  the 
predicted  sorrows  of  the  Messiah  Himself.  So 
the  disciples  understood  it.     See  Matt.  xvii.  13. 


Chap.  IX.  14-29.]       THE   GOSPEL  ACCORDING   TO   MARK.  293 

Chapter   IX.    14-29. 
Healing  of  the  possessed  Lt matte. 


XVll. 


14  "    A    ND  when  he^  came  to  his'^  disciples,  he  ^  saw  a  great '^ ^'^j^^.'^lukb 

-^~V  multitude  about  them,  and  the  ^  scribes  questioning  with    ^-37-42- 

15  them.     And  straightway  all  the  people,*  when  they  beheld^  him, 

16  were   *  greatly  amazed,  and  running  to /zzV;«  saluted  him.     And  *  *^'^^p- .''^^• 

°  -'  °  33 ;  XVI.  5,6. 

17  he  asked  the  scribes,^  What  question  ye  with  them  .''     And  one 
of  the  multitude  answered '  and  said,^  Master,  I  have  ^  brought 

18  unto  thee  my  son,  which  hath  ^"^  a  dumb  spirit;  And  whereso- 
ever he  taketh  ^^  him,  he  "^  teareth  ^^  him  ;  and  he  foameth,  and  c  Matt.  vii.  6 
gnasheth  with  ^^  his  teeth,  and  pineth  ^*  away :  and  I  spake  to 

thy  disciples  that  they  should  cast  him  ^^  out ;  and  they  could 

19  not.^^     He  ^^  answereth  him,^^  and  saith,  O  faithless  generation, 
how  long  shall  I  be  with  you  .''  how  long  shall  I  suffer  ^^  you .'' 

20  bring  him  unto   me.     And  they  brought  him  unto  him  :  and 

when  he  saw  him,  straightway  the  spirit  ''tare  hira;^^  and  ^&  "^ ^°.^li-,^y^\ 

21  fell  on  the  ground,  and  wallowed  foaming.     And  he  asked  his    ^^' 
father.  How  long  is  it  ago  ^i  since  this  came^'"^  unto  him  .?     And 

22  he  said,  Of^^  a  child.     And  ofttimes  it  hath  cast  him  into  ^^ 
the  fire,  and  into  the  waters,  to  destroy  him  :  but  if  thou  canst 

23  do  any  thing,  have  compassion  on  us,  and  help  us.     Jesus  said 
unto  him.  If  thou  canst  believe,^^  all  things  are  possible  to  him 

24  that  believeth.     And  ^^  straightway  the  father  of  the  child  cried 

out,  and  said  with  tears,^'^  Lord,  I  believe  ;  *help  thou  mine  un-  ^  x\T^'^''''* 

25  belief.     When  Jesus  saw  that  the  people  ^^  came  running  to- 
gether, he  rebuked  the  foul ^^  spirit,-^  saying  unto  him,^°  Thotif^^''-^^ 
dumb  and  deaf  spirit,  I  charge  ^°  thee,  come  out  of  him,  and 

26  enter  no  more  into  him.     And  the  spirit  cried,  and  **  rent  him 
sore,  and  ^^  came  out  of  him  :  and  he  was  ^^  as  one  dead  ;  inso- 

27  much  that  many  ^^  said,  He  is  dead.     But  Jesus  took  him  by  the 

28  hand,  and  lifted  •'^'^  him  up;  and  he  arose.     ^  And  when  he  was  ^  Matt.  xvii. 
come  into  ''the  house,  his  disciples  asked  him  privately,  *  Why  -^  s^'e  chap. 

29  could  not  ^  we  cast  him  out  1     And  he  said  unto  them,  This  i  See'ver.  i. 
kind  can  come  forth  ^^  by  nothing,  but  ^^  by  prayer  and  fasting.^^ 

*  multitude 
^  otnit  and  said 
^^  it  rendeth 
"  were  not  able 
2**  insert  grievously 
2^  From 
-■^  omit  with  tears 

31  And  crying  out,  and  tearing  him  sore,  he  ^2  became 

33  the  more  part  34  raised         35  q,.^  saying.  We  could  not 

3*^  out  37  sjjyg  38  fjig  fjg^f  authorities  otnit  and  fastins: 


1  they 

2  the 

3  omit  the 

^  saw 

^  them 

■^  insert  him 

^  omit  have 

1°  having 

11  it  seizeth 

13  grindeth 

"  withereth 

15  it 

IT  And  he 

13  them 

19  bear  with 

21  How  long  tim 

e  is  it 

22  hath  come 

24  both  into 

25  If  thou  canst 

26  otnit  And 

23  a  multitude 

29  unclean 

3"  command 

294 


THE    GOSPEL   ACCORDING    TO    MARK.         [Chap.  IX.  14-29. 


Contents.  Mark's  account  is  most  detailed 
and  vivid.  He  alone  mentions  the  contention 
with  the  scribes,  the  amazement  of  the  people, 
their  running  to  Jesus.  The  wretched  state  of 
the  possessed  youth  is  most  vividly  represented, 
and  the  effect  of  the  presence  of  Jesus  upon  him. 
The  description  of  the  interview  with  the  father 
(vers.  21-25)  is  as  valuable  as  it  is  touching.  The 
report  of  the  subsequent  conversation  with  the 
disciples  is  brief,  and  no  mention  is  made  of  the 
effect  upon  the  people  (Luke  ix.  43). 

Ver.  14.  And  when  they  came.  '  The  next  day ' 
(Luke).  —  The  scribes  questioning  with  them. 
The  disciples  were  not  yet  prepared  to  defend 
themselves,  and  their  failure  to  cure  the  lunatic 
boy  was  probably  used,  not  only  against  them,  but 
against  their  master. 

Ver.  15.  Were  greatly  amazed.  Our  Lord's 
countenance  may  have  retained  some  traces  of 
the  glory  on  the  mount,  as  in  the  case  of  Moses. 
The  word  here  used  (struck  with  awe)  indicates 
more  than  surprise  at  His  sudden  coming.  —  Eun- 
ning  to  him.  Luke  :  '  Much  people  met  Him  ; ' 
see  note  on  Matt.  xvii.  14.  —  Saluted  Him.  Wel- 
comed Him,  whatever  had  been  the  influence  of 
the  debate  with  the  scribes.  Christ's  presence  put 
an  end  to  this  debate.'  The  evidence  of  Christ's 
presence  and  the  exhibition  of  His  power  always 
produce  a  similar  effect. 

Ver.  16.  Asked  them.  Probably  the  scribes. 
The  opposition  was  thus  transferred  from  the  dis- 
ciples to  our  Lord. — What  question  ye  with 
them  ?  About  what,  what  is  the  subject  of  dis- 
cussion ? 

Ver.  17.  One  of  the  multitude.  The  scribes 
were  silent,  but  the  person  most  deeply  interested 
answers.  The  subject  of  dispute  was  connected 
with  the  cure  of  the  lunatic  boy.  Tlie  scribes  feared 
to  repeat  their  objections,  lest  our  Lord  should 
convict  them  in  the  presence  of  the  multitude  by 
working  a  miraculous  cure.  The  hostility  to  our 
Lord  was  always  cowardly  !  —  I  brought.  He 
actually  brought  his  son,  expecting  to  find  Christ, 
to  thee,  not  knowing  of  His  absence.  It  was  his 
only  son  (Luke  ix.  38. )  —  A  dumb  spirit.  A  spirit 
causing  the  boy  to  be  speechless ;  not  that  the 
demon  was  a  silent  one. 

Ver.  18.  Wheresoever  it  seizeth  him.  The  symp- 
toms, as  described  here  and  by  the  other  Evan- 
gelists, are  those  of  epilepsy.  The  fits  were  sud- 
den, but  the  dumbness  seems  to  have  been  con- 
tinuous. 

Ver.  19.  Saith  to  them.  Not  to  the  man 
alone  (as  the  incorrect  reading  implies),  though 
he  was  included,  but  to  the  multitude,  whom  our 
Lord  addresses  as  representing  that  faithless, 
or,  '  unbelieving,'  generation.  —  How  long,  etc.  ? 
This  indicates  '  holy  impatience  of  their  hardness 
of  heart  and  unbelief.  In  this  the  father,  dis- 
ciples, scribes,  and  multitude  are  equally  in- 
volved '  (Alford). 

Ver.  20.  And  when  he  saw  him.  When  the 
lad  saw  Jesus,  the  spirit  convulsed  him.  But  the 
original  gives  a  stronger  hint  of  the  intimate  con- 
nection between  the  demon  and  the  possessed 
person.  '  The  kingdom  of  Satan,  in  small  and 
great,  is  ever  stirred  into  a  fiercer  activity 
by  the  coming  near  of  the  kingdom  of  Christ. 
Satan  has  great  wrath,  when  his  time  is  short  ' 
(Trench). 

Ver.  21.  And  he  asked  his  father.  To  bring 
Dut  his  faith. 

Ver.  22.    To  destroy  him.    The  father  describes 


the  case  still  further,  representing  the  demon  as 
a  malignant  enemy  seeking  to  kill  his  only  son. 

—  If  thou  canst  do  anything.  The  father's  sense 
of  need  is  stirred  by  the  recital,  but  his  faith  is 
ver)-  weak.  Not  strong  at  first,  it  had  probably 
been  weakened  by  the  failure  of  the  disciples.  — 
Have  compassion  on  us,  and  help  us.  The  father's 
feelings  are  intense,  as  he  naturally  and  properly 
identifies  himself  with  the  misery  of  his  son. 
(comp.  Matt.  xv.  25).     But  intense  feeling  is  not 

faith  ! 

Ver.  23.  If  thou  canst !  The  sense  of  the 
passage  is  :  '  The  question  is,  not  what  is  possi- 
ble on  my  part,  but  on  yours.'  The  best  author- 
ities omit  the  word  '  believe.'  The  man's  words 
were  repeated  by  our  Lord  either  as  a  question  ; 
'  Did  you  say  ;  if  thou  canst  }  '  or  as  an  exclama- 
tion :  '  As  to  thy  words,  if  thou  canst,  all  depends 
upon  faith,'  etc.  —  All  things  are  possible,  etc. 
The  fundamental  law  of  the  kingdom  of  God. 
The  measure  of  faith  is  the  measure  of  our 
ability,  because  according  to  our  faith  Christ's 
power  is  ours.  Christ  is  the  object  of  faith  ; 
faith  can  only  be  omnipotent  as  Christ  is  om- 
nipotent. 

Ver.  24.  And  straightway  the  father  of  the 
child  cried  out.  A  touching  description,  true  to 
nature  and  drawn  from  life.  Tlie  full  form ; 
'  the  father  of  the  child,'  not  only  implies  that 
the  son  was  a  child  in  years,  but  suggests  the 
spiritual  connection  between  '  father '  and  '  child  ' 
in  this  matter,  and  the  effect  of  the  faith  of  the 
former  upon  the  cure  of  the  latter.  When  the 
father's  faith  had  been  sufficiently  tested,  the 
helpless  child  was  healed.  —  I  believe,  help  thott 
mine  unbelief,  /.  e.,  want  of  faith.  The  man's 
faith  is  further  awakened  by  the  challenge  of  our 
Lord  ;  but  this  increase  of  faith  only  shows  him 
how  great  his  doubt  is ;  and  he  at  once  adds  to 
his  coivfession  of  belief  a  new  prayer  for  help,  — 
help  for  himself,  that  thus  help  might  come  to 
his  only  son.  This  will  seem  natural  to  all  who 
have  any  faith,  and  paradoxical  only  to  outright 
unbelievers.  Weak  faith  is  yet  faith  and  when  it 
leads  to  prayer  it  becomes  stronger.  Alford : 
'  Nothing  can  be  more  touching  and  living  than 
this  whole  most  masterly  and  wonderful  narra- 
tive. The  poor  father  is  drawn  out  into  a  sense 
of  the  unworthiness  of  his  distrust  and  "  the 
little  spark  of  faith  which  is  kindled  in  his  soul 
reveals  to  him  the  abysmal  deeps  of  unbelief 
which  are  there  "  (Trench).' 

Ver.  25.  A  multitude  came  running  together. 
Our  Lord  would  avoid  too  great  publicity  (comp. 
ver.  30)  ;  the  father's  faith  had  been  sufficiently 
tested,  hence  the  command  to  the  evil  spirit  was 
now  uttered.  The  words  are  preserved  by  Mark 
only:  I  (emphatic,  /although  my  disciples  could 
not  cast  thee  out)  command  (authoritatively) 
thee.  —  Enter  no  more  into  him.  These  unusual 
words  show  the  unusual  malignity  of  this  kind  of 
a  spirit  (ver.  29). 

Ver.  26.  Crying  out,  uttering  an  inarticulate 
cry.  Spoken  of  the  demon,  but  with  the  same 
hint  of  intimate  connection  alluded  to  in  ver.  20. 

—  And  he  became  as  one  dead.  Exhaustion  fol- 
lowed the  excitement,  but  this  very  quietude  was 
a  token  that  the  demon  was  gone. — The  most 
part,  lit.,  '  the  many,'  according  to  the  correct 
reading.     This  was  the  general  verdict. 

Ver.  27.  Took  him  by  the  hand.  The  usual 
external  act  which  connected  His  person  with 
the   subject   of   a  miracle.  —  And   he   arose,    01 


Chap.  IX.  14-50.]        THE   GOSPEL   ACCORDING   TO   MARK.  295 

'stood  up.'     The   cure  was  now   complete,  the  Ver.  29.     Matthew's  account  is  fuller,  but  the 

child's  own  activity  appearing.     Mark  alone  tells  answer  here  given  is  to  be  omitted  there.  —  TMs 

of  the  successive  steps.     This  mode  of  healing  kind.     Probably  evil  spirits  in  general.     The  dis- 

would  serve  to  strengthen  the  father's  faith,  and  ciples  had  cast  out  evil  spirits  before,  their  failure 

by  showing  the   difficulty  of  the  case,  make  the  in  this  case  of  remarkable  malignity  was  for  their 

more  powerful  impression  on  the  multitude,  be-  admonition. — By  prayer.     On  the  part  of  those 

fore  whom  the  failure  of  the  disciples  and  the  who  would  exorcise  the  demon.    The  words  '  and 

debate  with  the  scribes  had  occurred.     The  effect  fasting  '   are   to  be   omitted.     Even   if  retained, 

of  the  miracle  is  described  by  Luke  (ix.  43).    The  they  cannot  refer,  as  the  sermon  on  the  mount 

vivid  and  detailed  narrative  must  have  been  ob-  shows,  to  stated  or  ceremonial  observances,  but  to 

tained  from  the  recollections  of  an  eye-witness.  proper  spiritual  discipline,  in  which  fasting  (pri- 

Ver.  28.     Into  the  house.     Peculiar  to  Mark,  vate  and  personal)  holds  an  important  place.     Of 

The  question  may  mean  :  '  We  could  not,'  etc.,  course  nothing  is  implied  about  the  power  to  cast 

since  the  word  with  which  it  begins  is  often  a  out  evil  spirits  and  work  miracles  in  later  times, 

mere  mark  of  quotation.    But  it  sometimes  means  The  '  prayer  and  fasting '  would   not  work  the 

'  why.'    In  that  case  the  E.  V.  is  correct.    Others  miracle,  but  were  necessary  to  sustain  the  faith 

paraphrase  :  '  How  is  it  that  we,'  etc.     The  same  which    would    successfully    call     upon    Christ's 

difficulty  occurs  in  ver.  11,  but  the  word  'saying  '  power  in  such  a  case, 
there,  renders  the  first  view  less  abrupt  than  here. 


Chapter  IX.  30-50. 

The  Return   to   Capernaum.     Second  Prediction  of  His  Passion ;  Discourse 
about  who  should  be  Greatest. 

30  a   A  ND  they  departed  thence,  and  passed  through  Gahlee ; '^^^^^'^lukk 

31  x\  and  he  would  not  that  any  man  should  know  it.     For  he     "^^  43-45- 
taught   his   disciples,  and  said  unto   them,  The   Son  of  man  is 
delivered  ^  into  the  hands  of  men,  and  they  shall  kill  him  ;  and 

32  after  that^  he  is  killed,  he  shall  rise  the  third  day.^     *  But  they    ii.°™o';  L^ 
understood  not  that  ■*  saying,  and  were  afraid  to  ask  him.  johnxii.ie! 

33  And  he  ^  "^  came  to  Capernaum  :  and  being  ^  in  the  house  '^  he    24. 

Ill  11171  -1  1-  If  1  0  <^  MATT.xviii. 

asked  them,  What  was  it  that  ye  disputed  '  among  yourselves  ^    .1-5;  lukh 

IX.  4o~4^* 

34  by  ^  the  way  .''     But  they  held  their  peace  :  for  by  the  way  *they  ^  LuUe  xxii. 
had  disputed  among  themselves,^"^  who  j-/^^«/</ 3^^^  the  greatest. ^^  ^ ver.  50. 

35  And  he  sat  down,  and  called  the  twelve,  and  saith  unto  them, 

•^If  any  man  desire  to  ^^  be  first,  the  same'^'^  shall  be  last  of  all,^^^'^^-j^f| 

36  and  servant   of  all.     And  he   took  a  child,  and  set   him  in  the    Luife  xxtf.' 
midst  of  them  :  and  ^when  he  had  taken  him  ^^  in  his  arms,  he  ^  ciiap. x.  16. 

37  said  unto  them,     Whosoever  shall  receive  one  of  such   chil- 
dren ^^  in   my  name,  receiveth   me  :  and  ^  whosoever   shall  re-  ''^  ^^^  ^^"• 

J  '  '  X.  40. 

ceive  ■"'  me,  receiveth  not  me,  but  him  that  sent  me. 

38  *And  John  answered  him,  saying,^^  Master,  we  saw  one  *'cast-  '  Lukeix.  49 
ing  out  devils  ^^  in  thy  name,  and  he  followeth  not  us  ;  and  we  '^^='"''^»" 

39  ^forbade   him,    because  he  followeth   not   us.     But  Jesus   said,  "^  ^°^^p,^  ^j 
Forbid  him  not :  for  there  is  no  man  which  ^^  shall  do  a  mira-    ^^' 

^  up                      2  ^^nd  when  ^  after  three  days  he  shall  rise  again. 

*  the                      ^  they  ^  when  he  was 

'  of  what  were  ye  reasoning  ^  omii  among  yourselves 

^  in                      1°  one  with  another  ^^  was                       ^^  greater 

^^  one  would                        "  he  ^^  taking  him 

^®  little  children                   "  receiveth  ^^  John  said  unto  him 
^^  demons                              20  ^q  Qj^g  ^j^^^ 


296  THE   GOSPEL   ACCORDING   TO   MARK.        [Chap.  IX.  30-50. 

40  cle2i  in  my  name,  that  can  lightly  22  speak  evil  of  me.     "^  For  he  "^i^'^p:;.  3^. 

41  that  is  not  against  us  is  on  our  part.^s     For  "  whosoever  shall  „^"ee'Mau. 
give  you  a  cup  of  water  to  drink  in  my  name,  because  ye  be-    "'  ^^■ 
long  to  Christ,2*  verily  I  say  unto  you,  he  shall  not  ^s  lose  his 

42  reward.  And  "whosoever  ^  shall  offend  one  of  these  IxtWe  ones  ^^^'^-^^^'H; 
that  believe  in  me,^^  it  is  ^^  better  for  him  that  a  28  mill-stone  ^  ^Se,  Matt. 
were  hanged  29  about  his  neck,  and  he  were  cast  into  the  sea.    """•  ^^■ 

43  ''And  if  thy  hand  ''offend  thee,^^  cut  it  off :  it  is  better  for  thee  ^  Ss"^'^"' 
to  ^1  enter  into  life  maimed,  than  ^2  having  two  ^  hands  to  go 

44  into  hell,  into  the  fire  that  never  shall  be  quenched  :^  Where 

45  their  worm  dieth  not,  and  the  fire  is  not  quenched.^^  ''And  if  '"  g^^"-  ^""• 
thy  foot  P  offend  thee,^°  cut  it  off :  it  is  better  for  thee  to  ^^  enter 

halt  into  life,  than  ^2  having  two  ^^  feet  to  be  cast  into  hell,  into 

46  the  fire  that  never  shall  be  quenched  :  ^^  Where  their  worm 

47  dieth  not,  and  the  fire  is   not  quenched.^s     ^And  if  thine  eye  -^  ^^^[l;  -^■' 
offend  thee,^'^  pluck  it  out:  it  is  better  for  thee  to^^  enter  into  the 
kingdom  of  God  with  one  eye,  than  ^2  having  two  eyes  to  be 

48  cast  into  hell  fire  :  ^7  Where  *  their  worm  dieth  not,  and  the  fire  ^„  g^^'^Le/ti. 

49  is  not  quenched.     For  every  one  shall  be  salted  with  fire,  "  and  ^  ^^^^^  ^.^ 

50  every  sacrifice  shall  be  salted  with  salt.^^  "  Salt  ?>  good:  but  34;  Matt.  v. 
if  the  salt  have  lost  his  ^^  saltness,  wherewith  will  ye  season  ""^Jf  coh  iv! 
it  ?     ^  Have  salt  in  yourselves,  and  ^  have  ^*^  peace  one  with  an-  ^\^^_  ^ii. 

, ,  18:2  Cor. 

other.  xiii.  11;  I 

Thess.  V.  13 ; 

21  mighty  work  {or  power)  22  ^^d  be  able  quickly  to  ^^  for  us       comp.  ver. 

^  the  best  mithorities  read  in  this  name  that  ye  are  Christ's 

25  in  no  wise  ^6  shall  cause  ....  to  offend  ^7  were 

28  if  a  great  29  hung  ^'^  cause  thee  to  offend 

81  it  is  good  that  thou  ^2  rather  than  ^^  thy  two 

8*  the  fire  unquenchable  ^^  tke  best  authorities  omit  vers.  44,  46 

3®  the  best  authorities  omit  into  the  fire,  etc. 

^''  the  best  authorities  omit  fire 

38  the  best  authorities  omit  and  every  sacrifice,  etc.  ^^  its  *"  be  at 


34- 


Mark  alone  tells  us  that  the  journey  from  the  but  in  the  singular  number.     It  was  immediately 

mount  of  Transfiguration  to  Capernaum  was  pri-  after  their  entrance. — In  the  house.     Probably 

vate  (ver.   30).     The  education  of  the  disciples  a  particular  house,  where  He  usually  resided. — 

called  for  this,  and  the  hostility  of  the  Pharisees  In  the  way.     Probably   during   the  journey  to 

had  in  fact  closed   Galilee   against  His   labors.  Capernaum. 

The  incident  about  the  temple-tribute  ( Matt.  xvii.  Ver.  34.     But  they  held  their  peace.     In  shame 

24-27)  is  omitted,  probably  on  account  of  Peter's  and  confusion.     The  thought  of  their  heart  had 

desire  not  to  make  himself  too  prominent  in  the  been   perceived    (Luke  ix.  47). — Who  was  the 

narrative.     See  the  notes  on  Matt.  xvii.  22-xviii.  greater.      The   dispute   was   occasioned   by   the 

14.  preference  given  to  Peter,  James,  and  John,  rather 

Ver.    30.     Passed  through   Galilee;    probably  than  by  the  promise  to  Peter  (Matt.  xvi.  18,  19). 

over  by-ways,  that  opportunity  might  be  given  They  probably  thought  that  their  rank  ncnv  would 

for  instructing  the  disciples  about  His  approach-  determine  their  rank  in  the  future  kingdom.    The 

ing  sufferings.  question  of  Matt,  xviii.  i,  may  have  been  put  after 

Ver.  31.     For  he   taught,   or,  'was  teaching,'  the  saying  of  the  next  verse  and  before  the  child 

habitually,  during  this  private  journey.  — His  dis-  was  brought  (ver.  36).     In  any  case  it  was  more 

ciples.     The  twelve,  as  is  indicated  by  the  paral-  humble  than  the  dispute  had  been, 

lei  passages.     Others  may,  however,  have  been  Ver.  35.     If  any  one   would,  or,  'desires  to,' 

included.  —  Is  delivered  up.     Matthew  :' shall  be  etc.     See  Matt.  xx.  26  ;  xviii.  4  ;  xxiii.  12.    If  the 

delivered  up  ; '  hence  the  present  tense  here  is  desire  is  selfish,  the  plan  will  fail,  he  shall  be  last 

prophetic.     The  delivery  was  into  the  hands  of  of  all;    if  he  would  be  truly  first  then   he  will 

men,  /.  <?.,  by  God.     See  on  Matt.  xvii.  22,  23.  take  this  lower  position  voluntarily,  and  be  ser- 

Ver.  33.    When  he  was.     Literally,  '  being  ; '  vant  of  all. 


Chap.  IX.  30-50.]         THE    GOSPEL   ACCORDING    TO    MARK. 


297 


Ver.  36.  And  taking  him  in  Ms  arms.  Pecul- 
iar to  Mark.  The  child  seems  not  to  have  been 
brought  in,  but  to  have  been  a  member  of  the 
household.  Tradition  says  it  was  the  martyr  Ig- 
natius, of  Antioch,  who  was  therefore  called  Chris- 
tophorus  (borne  by  Christ).  The  little  one  may 
have  been  the  child  of  one  of  the  Apostles,  per- 
haps of  Peter,  at  whose  house  this  may  have  oc- 
curred. 

Ver.  37.  Comp.  Matt,  xviii.  5  ;  and  also  Matt. 
X.  40. 

Ver.  38.  John  said  to  him.  Luke  :  '  answered,' 
so  the  E.  V.  here  also.  It  was  an  answer  in  the 
wide  sense  ;  for  the  command  to  receive  a  child 
in   His  name  would  suggest  the  question  of  John. 

—  We  saw.     Probably  on   their  missionary  tour. 

—  One  casting  out  demons  in  thy  name.  This 
unknown  man  had  wrought  such  miracles  as  the 
Apostles  did  and  by  the  same  power,  though  it 
had  not  been  directly  committed  to  him  as  to 
them.  He  was  not  a  follower  of  Jesus,  yet  he  be- 
lieved in  the  power  of  our  Lord  sufficiently  to  at- 
tempt this  exorcism.  The  needed  power  was  given 
him  ;  undoubtedly  to  teach  the  lesson  here  re- 
corded. —  We  forbade  him.  This  forbidding  may 
have  so  disturbed  his  faith,  that  he  could  no 
longer  exorcise.  —  Because  he  f oUoweth  not  us. 
This  repetition  is  characteristic  of  Mark.  They 
probably  demanded  that  the  man  should  either 
stop  his  activity  or  join  them.     How  natural  ! 

Ver.  39.  Forbid  him  not,  /.  e.,  such  a  man.  — 
For  there  is  no  one,  etc.  The  success  of  the  mir- 
acle would  strengthen  the  faith,  the  germs  of 
which  were  manifested  in  the  attempt  to  work  it 
in  the  name  of  Christ.  — Be  able  quickly  to  speak 
evil  of  me  (the  word  is  usually  rendered  '  revile'). 
The  use  of  so  strong  a  word  points  to  a  sharp 
distinction  between  the  two  classes:  'for'  and 
'against  us.'  This  is  a  warning  against  limiting 
'  the  work  of  the  Spirit  of  God  to  any  sect,  or 
succession,  or  outward  form  of  church'  (Alford). 
The  Apostles  lost  no  authority  from  this  excep- 
tional case.  The  two  mistakes  have  been  :  either, 
denying  that  such  exceptions  exist ;  or,  regarding 
these  cases  as  the  rule  not  the  exceptions.  While 
the  Apostles  were  taught  this  lesson  in  toleration, 
the  man  receives  only  negative  praise.  There 
are  always  earnest  Christian  laborers  who  decline 
to  be  orderly  in  their  methods.  Their  irregular- 
ity calls  for  toleration,  not  approval. 

Ver.  40.  Against  us  is  for  us.  Matt,  xii,  30  ; 
'  He  that  is  not  with  me,  is  against  me.'  As  re- 
gards Christ  and  His  people,  there  is  no  neutral- 
ity. In  certain  cases,  the  absence  of  hostility  is 
a  proof  of  friendship  ;  in  others,  the  failure  to 
cooperate  is  the  proof  of  enmity;  and  both 
might  occur  in  the  experience  of  the  same  per- 
son. But  in  all  cases  there  is  either  friendship  or 
enmity.  The  apparently  contradictory  proverbs 
suggest  the  need  of  discrimination  in  applying 
them.  The  saying  in  Matthew  refers  more  to 
inward  unity  with  Christ ;  this  one  to  outward 
conformity  with  His  people.  The  former  may 
exist  independently  of  the  latter,  and  its  exist- 
ence unites  real  Christians,  whatever  their  name 
and  outward  differences. 

Ver.  41.  For  whosoever  shall  give  you,  etc. 
Comp.  Matt.  x.  42.  Here  the  lesson  is  intended 
directly  for  the  Apostles.  —  In  this  name  that  ye 
are  Christ's,  /.  e.,  because  ye  belong  to  Christ. 
It  may  include  a  reference  to  the  recognition  of 
Christ's  name  on  the  part  of  the  giver.  He  al- 
ways recognizes  what  is  done  to  His  people,  but 


His  people  are  so  slow  to  recognize  what  is 
done  for  Him,  if  not  done  by  them  and  in  their 
way  ! 

Ver.  42.  See  on  Matt,  xviii.  6.  The  connec- 
tion is  probably  with  ver.  37,  as  there  represented, 
but  the  question  of  John  and  the  answer  to  it  pre- 
pared for  this  advance  of  thought.  By  their  con- 
duct in  that  case  they  had  been  in  danger  of  giv- 
ing such  offence.  —  One  of  these  little  ones.  The 
actual  child  was  probably  still  in  His  arms. 

Vers.  43-48.  See  on  Matt.  .xvi.  8,  9  ;  v.  29,  30. 
The  account  before  us  is  fuller,  though  the  best 
authorities  omit  verses  44,  46.  —  Where  their 
worm  dieth  not  and  the  fire  is  not  quenched. 
There  is  a  reference  to  Is.  Ixvi.  24.  These  awful 
words  plainly  point  to  a  future  state  of  never- 
ending  punishment. 

Vers.  49,  50.  These  verses,  which  have  no  par- 
allel, form  the  most  difficult  passage  in  this  Gos- 
pel. The  difficulty  is  perhaps  lessened,  by  fol- 
lowing the  most  ancient  authorities  and  omitting 
the  second  clause.  It  is  agreed  that  the  inter- 
polated clause,  '  every  sacrifice,'  etc.,  refers  to  Lev. 
ii.  13.  As  the  salt  is  there  expressly  called  '  the 
salt  of  the  covenant  of  thy  God,'  a  good  sense 
was  designed  to  be  given  by  the  interpolation, 
and  ver.  50  equally  requires  such  a  good  sense. 
As  to  the  '  fire  '  the  immediate  connection  would 
point  to  eternal  fire,  but  as  there  is  a  refiner's  fire 
also,  this  sense  is  not  absolutely  necessary  ;  nor 
on  the  other  hand  must  the  '  fire  '  and  '  salt ' 
be  regarded  as  two  different  figures  for  exactly 
the  same  thing.  Nor  will  any  interpretation  be 
satisfactory  which  does  not  fully  bring  out  the 
meaning  of  the  word 'for.'  Explanations:  (i.) 
For  (giving  a  reason  why  it  is  better  to  cut  off, 
etc.)  every  one  (all  without  exception,  those  who 
thus  deny  themselves  and  those  cast  into  hell) 
shall  be  salted  with  fire  (as  the  symbol  of  Divine 
purity  which  either  purifies  or  consumes,  so  that 
both  refining  fire  and  eternal  fire  are  included 
under  the  same  figure).  The  interpolated  clause 
will  then  be  explained  :  '  And  every  sacrifice  ' 
(those  accepted  of  God  are  here  referred  to,  not 
those  rejected)  'shall  be  salted  with  salt'  (with 
'  the  salt  of  the  covenant  of  thy  God  ').  All  must 
enter  the  fire  of  God's  purity  in  some  way  ;  those 
who  offer  themselves  '  a  living  sacrifice  '  are  sea- 
soned with  salt,  are  preserved  in  the  fire  ;  while 
others  are  salted  only  with  fire,  the  same  fire  of 
Divine  purity  becoming  eternal  fire  of  judgment 
to  them.  This  is  a  strong  reason  why  the  self- 
denials  just  enjoined  should  be  made,  while  the 
connection  with  the  next  verse  becomes  plain.  — ■ 
Salt  is  good  (see  Matt.  v.  13,  and  in  this  case  it  is 
the  preservative  salt,  whether  the  doubtful  clause 
be  omitted  or  not,  the  salt  of  the  covenant,  so  that 
the  '  fire  '  only  purifies)  :  but  if  the  salt  have  lost 
its  saltness  (if  you  profess  to  be  in  the  covenant 
and  are  not,  if  the  failure  to  cut  off  the  offending 
member  shows  this  to  be  the  case)  wherewith 
will  ye  season  it  T  Have  salt  in  yourselves  ('  this 
grace  of  God,  this  spirit  of  adoption,  this  pledge 
of  the  covenant'),  and  (as  a  fruit,  with  a  refer- 
ence now  to  the  strife  with  which  the  conversa- 
tion began,  ver.  34)  have  peace  one  with  another. 
This  view  is  unaffected  by  the  omission  of  the 
doubtful  clause.  (2.)  _  Another  interpretation 
agrees  with  this,  except'in  making  the  salt  and 
fire  identical  :  this  difference  appears  only  in  the 
clause  :  '  and  every  sacrifice  shall  be  salted  with 
salt,'  which  is  thus  interpreted  :  this  very  fire 
with  which  every  one  shall  be  salted,  becomes 


298                           THE   GOSPEL  ACCORDING   TO   MARK.  [Chap.  X.  1-12. 

to  God's  people  a  preserving  salt.     The  objec-  lost,     'For,'  in   that   case,  introduces   merely  a 

tion  to  this  is  that   it  takes  '  and '  as  =just  as,  reason  for  the   eternal  punishment.     This  view 

and  makes  two  figurative  expressions    identical,  too  takes  '  and  '  as  =  just  as  :  '  Every  one  '  (con- 

(3.)  Another  view  takes  the  two  clauses  of  ver.  demned)  '  is  salted  with  fire  '  (preserved  from  an- 

49  as  opposed:  'Everyone'  {i.e.,oi  those  con-  nihilation,  so  that  the  punishment  can  be  eter- 

demned)  'shall  be  salted  with  fire,  and'  (on  the  nal),  'just  as  every  sacrifice,'  etc.     The  connec- 

contrary)   '  every  sacrifice '  (God's  people)  '  shall  tion  with  ver.   50  is  very  forced   on   this  view : 

be    salted  with  salt.'      This  unnecessarily  limits  'Salt  is  good'    (/.   e.,  although   thus  used   as  a 

the  words  '  every  one,'  and  does  not  account  for  figure  for  preservation  to   punishment,  it  is  also 

the  use  of  the  word  '  salted '  in  the  same  clause,  a  figure   for  what  is  good),  etc.     Besides,  '  the 

Such  a  direct  opposition  would  be  expressed  by  salt  of  the  covenant,'  which  is  the  most  obvious 

'  burned  with  fire '  and  '  salted  with  salt.'     Fur-  reference,  is  thrown  out  of  view,  and  meanings 

ther,  the  idea  of  purification  is  obscured,  and  the  given  to  the   figures  which    are  contrary  to  the 

reason  presented  for  the  preceding  exhortations  analogy  of  Scripture.    The  first  view  is  to  be  pre- 

is  less  forcible.    (4.)  The  most  objectionable  view  f erred,  as  most  grammatical,  most  true  to  the  cor- 

is  that  which  applies  the  whole  of  ver.  49  to  the  rect  reading,  and  most  in  keeping  with  the  context. 


Chapter  X.   1-12. 
Discourse  about  Divorce. 

1  A  ND  he  arose  from  thence,  and  "  cometh  into  the  coasts  ^  of  "  ^.^J"^-  '''''• 
•^^  Judea  by  the  farther  side  of^  Jordan:  and  the  people  re- 
sort^ unto  him  again;  and,  *as  he  was  wont,  he  taught  them  *  ?haps>2^; 

2  again.     And  the  Pharisees  came  to  him,*  and^  asked  him,  Is  it    xii.l'stxU.' 

3  lawful  for  a  man  to  put  away  his  wife  }  tempting  him.     And  he    '•'^' 
answered  and  said  unto  them.  What  did  Moses  command  you .'' 

4  And  they  said,  Moses  suffered  to  write  a  bill  of  divorcement^ 

5  and  to  ^  put  her  away.     And  Jesus  answered  and  said  "^  unto 
them,  For  the  hardness  of  your  heart  ^  he  wrote  you  this  pre- 

6  cept.^     But  "^  from   the  beginning  of  the  creation  ^  God  made  '^  ,g7^2  Pet'. 

7  them  male  and  female.^''     *For  this  cause  shall  a  man  leave  his  (/gen.  i.  27; 

8  father  and  mother  and  ^^  cleave  to  his  wife  ;  And  they  ^^  twain  ^  gen.  ii.  24. 
shall  be  ^^  one  flesh  :  so  then  ^^  they  are  no  more  twain,  but  one 

9  flesh.     What  therefore  God  hath  -^^  joined  together,  let  not  man 

10  put  asunder.     And  in  the  house  his  ^^  disciples  asked  him  again 

1 1  of  the  same  mattery^     And  he  saith  unto  them,  Whosoever  shall 
put  away  his  wife,  and  marry  another,  committeth  adultery  against 

12  her.     And  •''if  a  woman  ^^  shall  put  away  her  husband,  and  be/iCor.  vii. 
married  to  ^^  another,  she  committeth  adultery. 

^  borders  2  fj^g  jjg^f  authorities  read  and  beyond  the 

8  multitudes  come  together  ^  And  there  came  unto  him  Pharisees 

^  insert  they  ®  07nit  to  ''  But  Jesus  said 

8  your  hardness  of  heart  ^  commandment 

1"  the  best  authorities  read  male  and  female  made  he  them  ^^  itisert  shall 

12  the  13  become  "  that  ^^  qj;jH  ^^th  ^^  the 

"  concerning  this  ^^  the  best  authorities  read  she  herself  ^^  marry 

On  the  numerous  events  which  intervened  be-  final  departure  from  Galilee.  —  And  beyond  the 

tween  the  last  section  and  this,  see  Matt.  xix.  i-  Jordan  (Perea).    The  common  reading  is  'through 

12.     This  chapter,  as  far  as  ver.  31,  corresponds  the  farther  side  of  (beyond)  the  Jordan.'     John's 

with  Matt.  xix.  :  giving  us  lessons  concerning  the  narrative  shows  that  he  visited  Jerusalem  at  least 

marriage  relation  in  the  church  (vers.  2-12),  chil-  twice  in  the  interval,  and  hence  this  account  is 

dren  in  the  church  (vers.  13-16),  and  property  in  literally  correct.     He  had  already  been  in  Perea, 

the  church  (vers.  17-31).  or  at  least  on  the  borders  (John  x.  40),  after  the 

Ver.  I.     From  thence.     From  Capernaum,  the  feast  of  dedication  and  before  the  raising  of  Laz- 


Chap.  X.  13-16.]        THE   GOSPEL  ACCORDING   TO   MARK. 


299 


arus.  —  Come  together  unto  Mm  again.  As  they 
had  done  on  the  previous  visit  (John  xvi.  41,  42), 
or  as  occurred  in  Galilee  (vers.  2-9).  The  ac- 
counts of  Mark  and  Matthew  agree  closely,  but 
the  former  puts  the  law  of  Moses  first,  and  then 
that  of  Paradise. 

Ver.  2.  Mark  omits  'for  every  cause'  (Mat- 
thew), but  the  whole  subject  is  brought  into  dis- 
cussion, —  a  dangerous  topic  in  the  territory  of 
Herod,  the  husband  of  Herodias. 

Ver.  3.  What  did  Moses  command  you  1  Pe- 
culiar to  Mark.  This  question  at  once  takes  the 
matter  out  of  the  sphere  of  tradition  and  Rabbin- 
ical hair-splitting,  into  that  of  Divine  law. 

Ver.  4.  See  on  Matt.  v.  31,  which  is  precisely 
the  same. 

Ver.  5.  For  your  hardness  of  heart.  Their 
general  sinfulness,  with  special  reference  to  harsh- 
ness toward  their  wives,  which  this  regulation  was 
designed  to  counteract.  It  was  not  to  encourage 
divorce.  —  He  wrote.  This  implies  that  some  of 
the  precepts  of  the  Mosaic  law  were  of  tempo- 
rary validity,  designed  only  to  educate  the  chosen 
people.  The  law  of  Paradise  is,  in  one  sense, 
more  permanent,  just  as  Paul  exalts  the  Abra- 
hamic  covenant  above  the  law  (Gal.  iii.). 

Vers.  6-9.  See  on  Matt.  xix.  4-6.  Our  Lord 
sanctions  the  words  of  Gen.  ii.  24,  by  making 
them  his  own.  Whether  at  first  spoken  by  Adam, 
or  a  comment  by  Moses,  they  are  the  words  of 
God  (Matthew).  This  is  the  first  precept  or  proph- 


ecy of  Holy  Writ,  but  again  and  again  quoted.  As 
z.  remnant  of  Paradise  \\\.&  marriage  relation  suf- 
fers many  attacks  from  '  the  seed  of  the  serpent' 

Ver.  10.  And  in  the  house.  An  accurate  de- 
tail peculiar  to  Mark.  The  fuller  private  teach- 
ing was  needed,  for  these  disciples  were  to  teach 
the  world  new  lessons  on  the  subject  of  marriage 
and  divorce,  and  thus  elevate  women.  Sadly 
enough,  women  who  have  been  elevated  by  these 
teachings  are  seeking  to  overthrow  their  author- 
ity, thus  unwittingly  laboring  for  the  renewed 
degradation  of  their  sex. 

Ver.  II.  See  on  Matt.  xix.  9,  where  the  case 
of  one  marrying  a  divorced  woman  is  added.  — 
Against  her.  It  is  not  clear  whether  this  means 
the  first  or  second  woman.  But  the  marriage 
with  the  second  is  a  crime  against  the  first,  as 
well  as  adultery  with  the  second.  The  one  justi- 
fiable ground  of  divorce  is  omitted  here,  being 
understood  as  a  matter  of  course. 

Ver.  12.  And  if  she  herself  put  away,  etc. 
Mark's  account  is  peculiar  in  representing  the 
woman  as  seeking  the  divorce.  This  was  un- 
usual among  the  Jews  (exceptional  cases  :  Mi- 
chal,  I  Sam.  xxv.  44  ;  Herodias,  Matt.  xiv.  4), 
though  it  occurred  among  the  Greeks  and  Ro- 
mans. Probably  in  this  confidential  interview, 
the  delicate  subject  was  discussed  in  all  its  bear- 
ings (Matthew  preserves  particulars  omitted 
here),  and  Mark  preserves  a  specification  more 
applicable  to  Gentile  readers. 


13 


Chapter   X.    13-16. 
Children  brought  to  Jesus. 


,    A  ND  they  brought  young  ^  children  to  him,  that  he  should 


a  Matt.  xix. 
13-15;  LUKK 
xviii.  15-17. 


touch   them  ;   and   his  ^  disciples   rebuked    those  ^  that 

14  brought  them.    But  when  Jesus  saw  it,  he  was  much  displeased, 
and  said  unto  them,  Suffer  the  little  children  to  come  unto  me, 

15  and*  forbid  them   not;  for  of  such  is^  the  kingdom   of  God. 
Verily  I  say  unto  you,  Whosoever  shall  not  receive   the  king- 

16  dom  of  God  as  a  little  child,  he  shall  not^  enter  therein.     And 

''he  took  them  up "'  in  his  arms,  put  his  hands  upon  them,  and  ^  Chap. ix. 36. 
blessed  them.^ 


1  little  2  the 

*  them,  the  best  authorities  omitting  thdA  brought  them 
^  to  such  belongeth  ^  in  no  wise 

*  he  blessed  them,  laying  his  hands  upon  them. 


*  omit  and 
''  And  taking  them 


See  notes  on  Matt.  xix.  13-15  ;  comp.  Luke 
xviii.  15-17,  who  at  this  point  resumes  the  paral- 
lelism with  Matthew  and  Mark.  The  account 
before  us  is  the  fullest  and  most  striking  of  the 
three. 

Ver.  13.  That  he  should  touch  them.  So 
Luke,  Matthew  :  '  lay  his  hands  on  them  and 
pray.' 

Ver.  14.  Much  displeased,  t.  e.,  at  the  rebuke 
of  the  disciples.  Peculiar  to  Mark.  Some  sign 
of  displeasure  was  probably  on  His  countenance. 
How  careful  we  should  be  not  to  call  forth  His 
displeasure,  by  keeping  children  from  Him,  be- 


cause we  are  speculating  on  high  themes  about 
marriage  and  divorce. 

Ver.  1 5.  See  on  Matt,  xviii.  3.  The  connec- 
tion here  is  remarkable.  Not  only  may  infants 
be  brought  to  Christ,  but  adults,  in  order  to  enter 
the  kingdom,  to  come  to  Him,  must  become  h'ia 
them.  Only  as  a  little  child  can  any  one  enter 
the  kingdom.  It  is  fairly  implied  that  children 
in  years  can  be  Christians,  recognized  as  such  by 
their  parents'  act  and  the  Master's  act  through 
His  ministers,  trained  as  such  by  parents  and 
pastors,  and  a  promise  that  His  grace  will  not 
fail,  where  our  faith  does  not  fail. 


300                          THE   GOSPEL  ACCORDING   TO   MARK.  [Chap.  X.  17-31. 

Ver   16     And  taking  them  in  Ms  arms.     Mark  no   definite   account   of    any   ordination   of    the 

loves  to  tell  of  our  Lord's  gestures.     Christ  did  Apostles  by  the  laying  on  of  Christ's  hands  ;  but 

more  for  the  children  than  those  who  brought  we  do  read  of  a  laying-on  of  hands  upon  chil- 

them  asked,  as  He  always  does.     The  servants  dren,  and  consequently  of  their  ordination  to  the 

of  such  a  Master  should  welcome  children  to  His  kingdom  of  heaven.'     Lange. 
fold. —  laying  liis  hands  on  them.     'We  have 


Chapter   X.   ly-'^i. 
The  Rich  Young  Man,  and  oiir  Lord's  Discourse  on  Riches. 

17  „  A  ND  when  he  was  gone  forth  into  ^  the  way,  there  came  «  matt^^j^''^ 
"/\  one  running,^  and  *  kneeled  ^  to  him,  and  ^  asked  him,  ^  |;^'^i8-3°;- 
Good  Master,  what  shall  I  do  that  I  may  inherit  eternal  life  >    4°- 

18  And  Jesus  said  unto  him,  Why  callest  thou  me  good.?  there  is 

19  none  good  but  one,  that  is,  God.^    Thou  knowest  the  command- 
ments, '  Do  not  commit  adultery,  '  Do  not  kill,^  '  Do  not  steal,  ^  exod.  xx. 
'  Do  not  bear  false  witness,  Defraud  not,^  ^  Honour  thy  father  d  exod.  xx. 

20  and  mother.     And  he  answered  and  ^  said  unto  him.  Master,  all 

21  these  9  have  I  observed  1°  from  my  youth.     Then  Jesus  « behold-  ^  ^l;,^^^J^^_ 
ing  1^  him  loved  him,  and  said  unto  him,  One  thing  thou  lack-    ^^• 

est :  go  thy  way,^^  sell  whatsoever  thou  hast,  and  give  to  the 
poor,  and  thou  shalt  have  treasure  in  heaven :  and  come,  take 

22  up  the  cross,  and^^  follow  me.  And  he  was  sad  ^^  at  that  ^^ 
saying,  and  went  away  grieved  :  ^^  for  he  ^^  had  great  posses- 
sions. 

23  And  Jesus  looked  round  about,  and  saith  unto  his  disciples, 
How  hardly  shall  they  that  have  riches  enter  into  the  kingdom 

24  of  God  !     And  the  disciples  -^were  astonished  ^^  at  his  words. /ver.  32. 
But  Jesus  answereth  again,  and  saith  unto  them.  Children,  how 

hard  is  it  for  them  ^  that  trust  in  riches  to  enter  into  the  king-  ^  ^"I'p^s^hx. 

25  dom  of  God  !     It  is  easier  for  a  camel  to  go  through  the  eye  of     p^ov.'xi.Vs; 
a  needle,^^  than  for  a  rich  man  to  enter  into  the  kingdom  of     1T1m.v1.17. 


20     fV>/nir     \-KTa.rf>.     o ctnn i cVi*=»rl     ''  nnf      r>f    TYi (=>a c n r(='       ca^rino■    '  ^' 


26  God.     And  "^^  they  were  astonished  ''  out   of  measure,    saying 

27  among  themselves,^!  Who  then  ^^  can  be  saved  }     And  ^^  Jesus 
« looking  upon   them   saith,  With  men  it  is  impossible,  but  not 

28  with  God  :  for  with  God  all  things  are  possible.^    Then  ^  Peter 
began  to  say  unto  him,  Lo,  we  have  left  all,  and  have  followed 

29  thee.     And  2^  Jesus  answered  and  ^^  said.  Verily  I  say  unto  you, 

1  And  as  he  was  going  forth  on  (///.,  into),  ^  there  ran  one  to  him 

8  kneeling  ^  omit  and  ^  none  is  good  save  one,  even  God. 

^  The  co7-rect  order  is  Do  not  kill,  Do  not  commit  adultery, 
'  Do  not  defraud  ^  omit  answered  and  ^  these  things 

^°  kept  "  And  Jesus  looking  upon  12  omit  thy  way 

^8  the  best  authorities  omit  take  up  the  cross,  and 

"  But  his  countenance  fell  ^^  tj^g        le  ]-,g  vvent  away  sorrowful 

1''  insert  was  one  that  ^^  amazed  ^^  through  a  needle's  eye 

20  But  21  saying  unto  him  22  Then'who 

28  omit  And  24  fgj.  ^n  things  are  possible  with  God. 

26  omit  Then  ^6  ^mit  And  -''  07!iit  answered  and 


37- 


Chap.  X.  17-31.]         THE    GOSPEL  ACCORDING   TO    MARK. 

There  is  no  man  that  hath  left  house,  or  brethren,  or  sisters,  or 
father,  or  mother,^®  or  wife,^^  or  children,  or  lands,  for  my  sake, 

30  and  the  gospel's,'^*'  But  he  shall  receive  a  hundredfold  *  now  in 
this  time,  houses,  and  brethren,  and  sisters,  and  mothers,  and 
children,  and  lands,  *  with  persecutions  ;  and  in  the  world  ^^  to 

31  come  eternal  life.  'But  many  that  are  f^rst  shall  be  last  ;  and 
the  last  first. 


the  correct  order  is  mother  or  father 
the  best  authorities  omit  or  wife 


301 


i  Luke  xviii. 

k  2  Cor.   xii. 

10;  2  Thess. 

i.  4  ;  2  Tim. 

iii.  2 ;  comp. 

Acts  xiv.  22. 
/  See  Matt, 

xix.  30. 


8"  insert  sake 


^1  Or  age 


The  position  of  this  section  is  the  same  in  all 
three  Gospels.  Ver.  17  shows  that  our  Lord  had 
already  started  on  His  journey  to  death.  This 
gives  the  greater  emphasis  to  His  demand  for 
self-denial  from  the  rich  young  man.  The  con- 
nection with  ver.  15  is  also  significant  :  the  love  of 
riches  is  the  very  opposite  of  receiving  '  the  king- 
dom of  God,  as  a  little  child.' 

Ver.  17.  On  (lit., '  into ')  the  way.  On  His  jour- 
ney to  Jerusalem,  as  He  finally  left  Perea.  — 
There  ran  one,  etc.  Peculiar  to  Mark.  This 
eagerness  and  respect  was  the  more  remarkable, 
since  the  man  was  a  'ruler'  (Luke),  and  'very 
rich.'  Still  the  enthusiasm  was  also  that  of  youth 
(Matthew:  'the  young  man').  —  Good  Master, 
what  shall  I  do  ?  Matthew  :  '  Master,  what  good 
,thing  ? '  Both  ideas  were  no  doubt  included  in 
the  original  question,  but  in  Matthew's  narrative 
the  one  point  ('  good  thing ')  is  taken  up,  in  Mark 
and  Luke  the  other  ('good  master').  Both  what 
was  good,  and  who  was  good,  had  been  misap- 
prehended by  the  questioner. 

Ver.  18.  Why  callest  thou  me  good  ■?  Matthew 
(the  correct  reading)  :  '  Why  askest  thou  me  of 
that  which  is  good  ? '  In  applying  the  term  '  good  ' 
to  our  Lord,  the  young  ruler  was  honest,  but  mis- 
taken. He  used  it  without  fully  apprehending  its 
meaning.  On  the  connection  of  this  answer  with 
the  one  'good  thing,'  see  Matt.  xix.  17.  Either 
'  there  is  none  good,  but  God  :  Christ  is  good  ; 
therefore  Christ  is  God'  —  or,  'there  is  none 
good,  but  God :  Christ  is  not  God :  therefore 
Christ  is  NOT  good'  (Stier).  Since  but  one 
is  good,  God,  then  giving  up  all  for  Him  is  the 
last  test,  and  following  Christ  (ver.  21)  is  do- 
ing that. 

Ver.  19.  Do  not  defraud.  This  probably  an- 
swers to  the  tenth  commandment.  Matthew  gives 
the  sum  of  the  second  table  of  the  law.  See  on 
Matt.  xix.  18,  19. 

Ver.  20.     See  on  Matt.  xix.  20. 

Ver.  21,  And  Jesus  looking  upon  him  loved 
him.  A  touching  particular  peculiar  to  Mark. 
The  young  man  made  no  immediate  response  to 
this  love.  How  then  could  Jesus  have  loved  him 
in  his  self-righteousness  and  worldliness  .''  The 
phrase  '  looking  upon  him,'  indicates  that  the  love 
was  called  forth  by  the  loveliness  of  the  young 
ruler.  Despite  all  his  mistakes,  there  was  in  him 
something  lovely.  To  this  loveliness  there  was 
a  response  in  the  heart  of  Him  who  shared  our 
humanity  so  entirely.  It  may  have  been  a  part 
of  the  sorrows  of  His  earthly  life,  that  such  af- 
fection met  no  proper  spiritual  response.  This 
view  neither  diminishes  \!t).t.  power  oi  our  Saviour's 
affection,  nor  assumes,  what  is  nowhere  hinted, 
that  the  young  man  was  at   heart  right.  —  One 


thing  thou  lackest.  The  ruler  himself  had  asked 
such  a  question  (Matthew). 

Ver.  22.  But  his  countenance  fell.  A  strong 
expression,  peculiar  to  Mark,  who  loves  such 
minute  details  of  look  and  gesture.  See  on  Matt, 
xix.  22. 

Ver.  23.  Looked  round.  A  second  look  of 
Jesus,  in  earnest  sadness,  we  may  well  suppose. 

Ver.  24.  Were  amazed.  The  word  is  a  strong 
one.  Mark  introduces  this  astonishment  of  the 
disciples  earlier  than  Matthew,  and  adds  the 
Lord's  explanation  :  Children  (a  term  of  affection 
to  tranquillize  them),  how  hard  it  is  for  them  that 
trust  in  riches,  etc.  That  this  trust  is  almost  in- 
separable from  the  possession  of  riches,  is  im- 
plied by  the  connection  with  ver.  25  (on  which 
see  Matt.  xix.  24).  Some  ancient  authorities  omit: 
'for  them  that  trust  in  riches,'  thus  making  the 
statement  more  general. 

Ver.  26.  Astonished  out  of  measure.  Driven 
out  of  their  wonted  state  of  mind,  dismayed. 
Evidently  they  felt  that  having  riches  almost  in- 
evitably led  to  '  trusting  in  riches.'  In  fact  many 
who  have  not  riches  are  seeking  wealth  as  the  chief 
good,  because  they  already  t7-ust  in  it.  Because 
the  impossibility  was  thus  extended,  the  question, 
Then  who  can  be  saved]  was  so  natural. 

Ver.  27.  Looking  upon  them.  This  third  look 
is  mentioned  by  Matthew  also.  The  first  (ver. 
21)  was  a  look  of  affection,  the  second  (ver.  23) 
a  look  of  sorrow,  the  third  of  kindness  bringing 
hope,  for  the  grace  of  God  is  declared  to  be 
equal  to  this  task,  impossible  with  men.  This 
passage  opposes  the  love  of  money  in  every  form 
and  among  all  conditions  of  men.  The  desire 
for  wealth,  even  more  than  the  actual  possession 
of  it,  interferes  with  entering  into  a  kingdom 
where  humility  is  a  cardinal  virtue  and  self  de- 
nial an  essential  pre-requisite.  He  has  learned 
the  lesson  right,  who  applies  this  mainly  to  him- 
self, seeking  the  almighty  grace  which  can  save 
him  from  his  trust  in  earthly  things. 

Ver.  28.  Peter  hegan  to  say.  Probably  under 
the  influence  of  the  astonishment  just  mentioned. 
On  the  promise  to  the  Apostles,  see  Matt.  xix. 
28.  Mark's  account  presents  a  few  peculiar 
features. 

Ver.  29.  And  the  gospel's  sake.  A  similar 
addition  occurs  in  chap.  viii.  38.  Mark  perhaps 
inserts  this  in  both  places,  in  consequence  of  his 
own  shrinking  from  suffering  on  account  of  the 
Gospel  (Acts  xiii.  13;  xv.  38);  so  also,  'with 
persecution '  (ver.  30),  He  would  guard  others 
against  his  own  mistake. 

Ver.  30.  Now  in  this  time.  So  Luke.  It  is 
implied,  though  not  very  plainly,  in  Matthew's  ac- 
count. —  Houses,  etc.     This  repetition  is  peculiar 


302                            THE   GOSPEL  ACCORDING   TO   MARK.  [Chap.  X.  32-52. 

to  Mark,  and  characteristic  — Mothers.    'Nature  to  those  who  do  this   '  for  my  sake  and  the  gos- 

gives  us  only  one, —  but  love,  many'  (see  Rom.  pel's  sake.'— With  persecutions.     Accordmg  to 

xvi.    13).     We   do   not   find    'fathers'    here,    or  the  gospel  the  persecutions  are  a  part  of  our  best 

•wives'  ('wife'  being  of  doubtful  authority  in  possessions  (Matt.  v.   12;  Rom.  v.  3,  etc.),  and 

ver.  29),  the  new  relations  being  spiritual.     The  really  prevent  the  others  from  becoming  a  curse. 

former  is  omitted,  probably  for  the  reason  sug-  This  phrase  not  only  serves  to  spiritualize  the 

gested   in   Matt,  xxiii.  9  ('  One  is  your  father,'  whole  promise,  but  to  guard  against  its  misuse. 

etc.),  and  the  omission  then  contains  a  lesson.  Ver.  31.     See  Matt.  xix.  30;  this  proverb  is 

Christian  love  and  hospitality  literally  fulfil  this  there  illustrated  by  the  parable  of  the  laborers  in 

promise.     But  the  hope  of  such  a  reward  is  not  the  vineyard  (Matt.  xx.  1-16). 
the  proper  motive.     The  promise  is  made  only 


32 


Chapter  X.  32-52. 

Three  Incidents  on  the  Way  to  Jerusalem. 

"    \   ND  they  were  in   the  way  going  up  to  Jerusalem;  and  «matt  xx. 
l\  ^  Tesus  went^  before  them  :  and  ''they  were  amazed  ;  and    xviu.  31-33. 

.'  •'  o  Luke  IX.  51. 

as  they  followed,  they  ^  were  afraid.     And  he  took  again  the  "^  ^'^'■-  ^■t- 
twelve,  and  began  to  tell  them  what^  things  should^  happen  unto 

33  him.  Saying,  Behold,  we  go  up  to  Jerusalem  ;  and  the  Son  of 
man  shall  be  delivered  unto  the  chief  priests,  and  unto  the 
scribes  ;  and  they  shall  condemn  him  to  death,  and  shall  deliver 

34  him  to  ^  the  Gentiles  :  And   they  shall   mock  him,  and  shall 
scourge  him,  and  **  shall  spit  upon  him,^  and  shall  kill  him  ;  and  '^  6s^^xv.  Tg^^ 
the  third  day''  he  shall  rise  again.  ^2"''^see"' 

35  «And  James  and  John,  the  sons  of  Zebedee,  come  unto  him,^    67^ 
saying,^  Master,  we  would  that  thou  shouldest  do  for  us  what-  ^  20-28. 

36  soever  we  shall  desire.^*^     And  he  said  unto  them.  What  would 

37  ye  that  I  should  do  for  you  .?  They  ^^  said  unto  him,  Grant 
unto  us  that  we  may  sit,  one  on  thy  right  hand,  and  the  other 

38  on  thy  left  hand,  in  thy  glory.  But  Jesus  said  unto  them,  Ye 
know  not  what  ye  ask  :  can  ye^^  drink  of  ^^  the  cup  that  I  drink 

of  .?  ^3  and -^  be  ^*  baptized   with  the  baptism   that  I  am  baptized  /  ^"''^  ='"•  s°- 

39  with  .?  And  they  said  unto  him.  We  can.^^  And  Jesus  said 
unto  them,  Ye  shall  indeed  drink  of  the  cup  that  I  drink  of ;  ^^ 
and  with  the  baptism  that  I  am  baptized  withal  shall  ye  be  bap- 

40  tized  :  But  to  sit  on  my  right  hand  and  ^^  on  my  left  hand  is 
not  mine  to  give  ;  but  it  shall  be  given  to  ^^  them  for  whom  it 

41  is^^  prepared.     And  when  the  ten  heard  it,  they  began  to  be 

42  much 20  displeased  with  21  James  and  John.     » But 22  Jesus  called  g  comp.Luk* 
them  to  Jam,  and  saith  unto  them,  Ye  know  that  they  which 

1  was  going  2  ^nd  they  that  followed  s  the 

*  that  were  to  5  y^to 
^  shall  spit  upon  him,  and  shall  scourge  him 

^  the  best  authorities  read  aiter  three  days 

*  And  there  come  unto  him,  James,  etc.  9  insert  unto  him 
^^  the  dest  atithorities  read  2isk  oi  thee                             "  And  they 

12  are  ye  able  to  is  ^^^^^y  ^f  14  ^j.  j.^  ^^ 

16  are  able  is  The  cup  that  I  drink  ye  shall  drink  "  or 

18  it  is  for  19  hath  been  20  gore  «  concerning        22  And 


Chap.  X.  32-52.]        THE   GOSPEL  ACCORDING   TO   MARK.  303 

''are  accounted  to  rule  over  the  Gentiles  exercise  lordship  over-^  Gai. h.  2,6 

g. 

them  ;  and  their   great   ones   exercise   authority  upon  ^^  them. 

43  But  so  shall  it  not  be  ^^  among  you  :  but  *  whosoever  will  be  ^^ '' See  chap,  ix, 

44  great   among  you,  shall  be  your  minister :  And   whosoever  of 

45  you  will  be  the  chiefest,^^  shall  be  servant  of  all.  For  even  the 
Son  of  man  came  not  to  be  ministered  unto,  but  to  minister, 
and  to  give  his  life  a  ransom  for  many. 

46  *And  they  came  ^'  to  Jericho  :  and  '  as  he  went  out  of  ^^  J^''i"'^J^-3"LuKB 
cho  with  2^  his  disciples  and  a  great  number  of  people,^*'  blind  ^  comp^LuL 
Bartimeus,  the  son  of  Timeus,  sat  by  the  highway  side  beg-    xk"'i." ' 

47  gii^g-^^  And  when  he  heard  that  it  was  Jesus  of  Nazareth,^^ 
he  began  to  cry  out,  and  say,  Jesus,  thoti  Son  of  David,  have 

48  mercy  on  me.  And  many  charged  ^^  him  that  he  should  hold 
his  peace  :  but  he  cried  ^^  the  more  a  great  deal,  Thoti  Son  of 

49  David,  have  mercy  on  me.  And  Jesus  stood  still,  and  com- 
manded him  to  be  called.^^     And  they  call  the  blind  man,  say- 

50  ing  unto  him,  Be  of  good  comfort,^^  rise  ;  he  calleth  thee.     And 

5 1  he,  casting  away  his  garment,  rose,^'^  and  came  to  Jesus.  And 
Jesus  answered  and  said  unto  him,^^  What  wilt  thou  that  I 
should  do  unto  thee  .■'     The^^  blind  man  said  unto  him,  Lord,^° 

52  that  I  might  *^  receive  my  sight.     And  Jesus  said  unto  him,  Go 

thy  way  ;  '"thy  faith  hath  "  made  thee  whole.     And  immedi-»«.seeMau 


IX-  2. 


ately^  he  received  his  sight,  and  followed  Jesus  ^^  in  the  way.      «  chaps,  v.  34; 

■>  ='       '  ■'  -^  vi.  56 ;  Luke 

^^  over  "^^  But  it  is  not  so  {according  to  the  best  authorities)  ^gj  xvli-^gj 

2^  would  become  ^®  would  be  first  among  you  '^'^  come  Acts  iv.  9; 

28  from  29  and  so  a  great  multitude     "^^^[^ '  J^^" 

^^  the  best  authorities  read  \h.Q  son  of  Timaeus,  Bartimaeus,  a  blind  beggar, 
was  sitting  by  the  wayside  ^^  or  the  Nazarene  ^^  rebuked 

3*  cried  out  ^^  and  said,  Call  ye  him  ^^  cheer 

3'^  sprang  up  ^8  answered  him,  and  said  ^^  And  the 

*°  Greek,  Rabboni  *i  may  ^^  straightway  ^^  him 

See  notes  on  the  parallel  passage  in  Matthew  Him   all  the  way.     Besides,  according  to  Luke 

(xx.  17-34).     These  events   took   place   on   the  xviii.  34,  even  the  revelation  to  the  Twelve  was 

final  journey  to  Jerusalem,  from  Perea  through  not  understood  by  them,   how  then  should   His 

Jericho.      The  raising    of  Lazarus    is,    however,  manner  of   walking  frighten    away   most   of  the 

placed  by  some  between  the  departure  from  Pe-  crowd?     (2.)  The  better  view  is:    The  Twelve 

rea  and  this  final  journey.  nearest  to  Him  were  amazed,  and  the  larger  com- 

Ver.  32.     They  were  in  the  way.     Actually  on  pany  of  followers   were   afraid,    though   further 

the  public  road.  — Going  up  to  Jerusalem;  con-  away  from  Him.  — And  lie  took  again  the  twelve 

tinning  the  journey  already  begun. — Jesus  was  (aside),  as   He  frequently  did. — Began  to   tell, 

going  before  them,  leading  the  way.     Probably  Opened  up  this  subject  again,  for  the  third  time, 

implying    some   remarkable   energy  in   His   gait,  exclusive  of  the  intimation  to  the  three  chosen  dis- 

some  determination  or  eagerness  in  His  manner,  ciples  (chap.  ix.  9).     This  was  a  fuller  and  more 

—  And  they  wfere   amazed.     At  His  eagerness,  detailed  revelation  of  the  time  and  the  mode  of 

By  this  time  they  knew  that  great  danger  awaited  His  sufferings  and  of  the  agents  who  should  be  en- 

Him  at  Jerusalem.  —  And  they  that  followed  him  gaged  therein. — That  were  to  happen,  not  'that 

were  afraid.     Of  this  known  danger  to   Himself,  should.'     Certainty  and  nearness  are  implied, 

which  they  may  have  thought  threatened  them-  Ver.   34.     Spit  upon  Mm.     See   chap.  xv.  19. 

selves  also.     This  graphic  description  is  peculiar  Omitted   by   Matthew.  —  Kill    him.      Matthew  : 

to  Mark.     The  better  supported  reading  is  fol-  '  crucify    Him,'    which    is    implied   here,    as   the 

lowed   here,  which  distinguishes  between   those  '  Gentiles,'  to  whom  the  whole  verse  refers,  were 

who  were  '  amazed,'  and  those  who  were  '  afraid.'  to  put  Him  to  death.     The  Twelve  failed  to  un- 

Explanations  :  (i.)  The  whole  body  were  amazed,  derstand  this  detailed  prediction  (Luke  xviii.  34). 

so  much  so,  that  only  some  continued  to  follow,  That  danger  threatened  they  felt,  but  they  may 

and  these  were  afraid.     But  multitudes  attended  have  given  this  prediction  figurative  interpreta- 


304 


THE   GOSPEL  ACCORDING   TO    MARK.        [Chap.  X.  32-52. 


don.  — After  three  days.  This  form  is  given  by 
Mark  in  all  three  predictions  (chaps,  viii.  31  ;  ix. 
31,  and  here). 

Ver.  35.  And  James  and  John.  The  request 
doubtless  originated  with  them.  In  the  account 
of  Matthew  (xx.  20,  22),  the  answer  is  addressed 


cheus  (Luke  xix.  1-27),  after  which  He  began 
the  journey  to  the  neighborhood  of  Bethany.  — 
The  son  of  Timeus,  Bartimeus.  Some  think  the 
father  was  well  known,  but  the  order  in  the  orig- 
inal suggests  that  the  son  was  the  well-known 
personage.     'Bar'  =  son,  as  Mark  seems  to  ex- 


to  them,  and  Salome  appears  as  an  intercessor  for    plain.  —  A  bUnd  beggar.     He  was  probably  beg- 
'  gmg  as  he  sat,  as  the  E.  V.  states, 

but  the  original  does  not  necessarily 
mean  this.  Why  Matthew  (xx.  30- 
34)  mentions  two  blind  men,  and 
Mark  and  Luke  but  one,  has  been 
variously  explained  ;  but  it  is  alto- 
gether unnecessary  to  find  a  contra- 
diction in  the  accounts.  The  prom- 
inence of  this  one  is  evident  from 
the  narrative  before  us,  which  is  in 
many  respects  the  most  exact  and 
vivid  of  the  three. 

Ver.  47.  Notice  the  contrast  be- 
tween the  title  given  by  the  curious 
crowd :  the  Nazarene  (the  form  used 
by  Mark,  and  with  one  exception  by 
him  alone),  and  that  in  the  cry  of 
the  blind  beggar  :  Son  of  David  ( Mes- 
siah). 

Ver.  48.  See  Matt.  xx.  31.  The 
continued  crying  is  even  more  strong- 
ly set  forth  here. 

Ver.  49.  Call  ye  him.  Peculiar  in 
this  form  to  Mark,  and  omitted  alto- 
gether by  Matthew.  This  was  a  '  reproof  to  the* 
reprovers.'  It  seems  to  have  had  an  effect,  for 
the  words  now  addressed  to  the  blind  man  are 
full  of  sympathy  :  Be  of  good  cheer,  rise,  he  call- 
eth  thee.  The  order  is  that  of  kindness,  faith 
would  put :  '  He  calleth  thee  '  first.  The  for- 
bidding and  the  cheering  address  represent  the 
priestly  spirit  which  would  keep  men  from  apply- 
ing directly  to  Christ,  and  the  true  spirit  of  the 
Gospel  messengers. 

Ver.  50.  Casting  away  his  garment.  A  detail 
indicating  that  the  narrative  comes  from  an  eye- 
witness. Bartimeus  did  not  stop  to  care  for  the 
cloak  that  might  be  lost,  if  it  impeded  his  pro- 
gress. Nay,  if  he  received  his  sight,  it  could 
easily  be  found  again.  —  Sprang  up.  This  mark 
of  eagerness  is  also  peculiar  to  this  account. 

Ver.  51.  Master  (or  my  Master).  The  word 
is  'Rabboni'  (as  in  John  x.x.  10),  the  most  re- 
spectful of  the  three  titles,  Rab,  Rabbi,  Rabboni. 
Comp.  Matt,  xxiii.  7. — That  I  may  receive  my 
sight,  or,  '  see  again.'  Not  how  or  why,  but  the 
desire,  which  he  believes  the  Lord  can  grant  in 
the  best  way. 

Ver.  52.  Go  thy  way.  Not  necessarily  a  com- 
mand to  depart,  but  a  token  that  his  prayer  was 
granted.  The  commendation  is  omitted  by  Mat- 
thew, who  speaks  of  our  Lord  touching  the  blind 
man,  but  this  seems  more  accurate.  —  Followed 
him  in  the  way.  Not  simply  for  the  time  being, 
we  suppose,  but  joined  the  multitude  who  went 
up  to  Jerusalem  with  our  Lord.  The  effect  on 
the  people  is  described  by  Luke.  Our  Lord  thus 
proved  that  He  came  to  minister  (ver.  45).  This 
is  the  last  miracle  recorded  in  detail  in  the  Gos- 
pels, and  one  of  the  most  encouraging. 


Blind  Beggars. 

them.  Either  both  mother  and  sons  preferred 
the  request,  or  the  mother  for  the  sons.  The 
form  of  the  request  is  more  fully  stated  here,  but 
in  both  accounts  there  appears  the  same  con- 
sciousness that  what  was  desired  was  of  doubtful 
propriety. 

Vers.  36-41.  See  on  Matt.  xx.  21-24.  This 
account  has  some  marks  of  independence.  —  In 
thy  glory  (ver.  37),  instead  of  'in  thy  kingdom  ' 
(Matthew).  Mark  also  omits  '  by  my  Father  '  after 
'prepared'  (ver.  40).  The  two  clauses  about 
His  baptism  (vers.  38,  39)  are  peculiar  to  this 
Gospel  ;  the  best  authorities  omit  them  in  Mat- 
thew. We  find  a  vividness  too  in  use  of  the 
present  tense  :  that  I  drink  ....  that  I  am  bap- 
tized with  (vers.  38,  39).  '  The  Lord  had  already 
the  cup  of  His  suffering  at  His  lips  :  was  already, 
so  to  speak,  sprinkled  with  the  first  drops  of  the 
spray  of  His  baptism  of  blood'  (Alford).  —  Be- 
gan (ver.  41)  is  peculiar  to  Mark,  intimating 
that  the  feeling  of  the  disciples  was  soon  inter- 
rupted. 

Ver.  42.  Accounted  to  rule  over  the  Gentiles, 
have  the  title  of  rulers,  God  being  the  real  Ruler, 
or  are  recognized  as  rulers,  the  essence  of  all 
heathen  government  being  despotism.  The  latter 
is  perhaps  the  more  suggestive  sense. 

Vers.  43-45  show  few  variations  from  Matt. 
XX.  26-28.     See  notes  there. 

Ver.  46.  And  they  come  to  Jericho.  Mark 
specifies  this,  and  this  shows  that  our  Lord  en- 
tered the  city  before  the  blind  man  was  healed,  so 
that  Luke's  account  (chap,  xviii.  35)  must  refer 
to  a  second  entrance.  On  the  location  of  Jericho, 
and  the  date  of  this  miracle,  see  Matt.  xx.  29.  — 
As  he  went  out  from  Jericho.  Probably  on  some 
excursion,  from  which  He  returned  to  meet  Zac- 


Chap.  XI.  i-ii.]        THE   GOSPEL  ACCORDING   TO   MARK.  305 

Chapter  XI.   i-ii. 
The  Public  Entry  into    Jerusalem. 

1  "    A  ND  when  they  came  nigh  to  ^  Jerusalem,  unto  Bethphage  <^  matt.  xxJ. 

■l\-  and  *  Bethany,  at  the  mount  of  OHves,  he  sendeth  forth  ^    xix-Vjs. 

-"  ^  '  5  See   Matt. 

2  two   of   his  disciples,     And   saith    unto    them,    Go   your   way    ^^^-  '7- 
into    the  village  ^   over  against   you :  and    as   soon    as   ye   be 
entered^  into  it,  ye  shall  find  a  colt  tied,  '^  whereon  never  man^''  xidu^'s'"''^ 

3  sat ;  loose  him,  and    bring  him.     And   if  any  man  ^  say  unto 
you,  Why  do  ye  this  t  say  ye  that '  the  Lord  hath  need  of  him ; 

4  and  straightway  he  ®  will   send  him  ^  hither.     And  they  went 
their  way,^°  and  found  the  ^^  colt  tied  by  ^^  the  door  without  in 

5  a  place  where  two  ways  met  ;  ^^and  they  loose  him.     And  cer- 
tain of  them  that  stood  there  said  unto  them,  What  do  ye,  loos- 

6  ing  the  colt  1     And  they  said  unto  them  even  as  Jesus   had 

7  commanded  :  ^^  and  they  let  them  go.     "^And  they  brought  ^^  ^  John  xu. 

.  12-15. 

the  colt  to  Jesus,  and  cast  their  garments  on  him  ;  ^'^  and  he  sat 

8  upon  him.     And  many  spread   their  garments  in  ^''  the  way  ; 
and  others  cut  down  branches  off  the  trees,  and  strewed  them 

9  in  the  way.^^     And  they  that  went  before,  and  they  that  fol- 
lowed, cried,  saying,^^  *  Hosanna  ;^'^  Blessed  is  he  that  cometh  «  psa.  cxvin. 

TO  in  the  name  of  the  Lord  \'^^  Blessed  be"^^  the  kingdom  of  our 
father  David,  that  cometh  ^^  in  the  name  of  the  Lord  r^^  Ho- 
sanna in  the  highest.^*^ 

1 1       •''And  Jesus  ^^  entered  into  Jerusalem,  and  ^  into  the  temple  :/Matt. 
and  when  he  had  looked  round  about  upon  all   things,  and  now 
the  eventide  was  come,^^  ^  he  went  out  unto  Bethany  with  the  g  Matt.  xxi. 

,  17;  ver   19. 

twelve. 

1  drew  nigh  unto  ^  omit  forth  8  insert  that  is 

*  and  straightway  as  ye  enter 

^  the  best  authorities  read  no  man  ever  yet  '°  one 

"^  otiiit  that  ^  otnit  he  ^  the  best  authorities  ittsert  again 

^^  went  away  ^^  a  ■'^  at  ^^  in  the  open  street,  {or  lane; 

^*  said  ^^  bring  ^^  on  him  their  garments  ^^  upon 

^^  the  best  authorities  read  and  others  leaves  and  boughs,  which  they  had 

cut  from  the  fields 
1^  omit  saying  ^"^  substitute  (!)  21  ^^ 

22  0,^i^  in  the  name  of  the  Lord  '^^  he  ^  omit  and 

2^  it  being  now  eventide 

On  the  chronology,  see  p.  168  ;  this  entry  took  Ver.  3.   And  straightway  he  will  send,  literally, 

place  on  Sunday  the  loth  of  Nisan.     The  narra-  'sendeth,'  him  again  hither.      In  Matthew  the 

tive  of  Mark  is  the  most  exact.  clause  corresponding  to  this  is  probably  a  declara- 

Ver.  I.     Unto  Jerusalem.     The  words  '  to '  and  tion  of  what  the  owner,  or  those  objecting  would 

'unto' (E.V.)  are  the  same  in  the  original. — And  do.     Here  the  word  'again  '  (found  in  the  best 

Bethany.     So  Luke  ;  see  note  on  Matt.  xxi.  i.  authorities)  compels  us  to  take  it  as  part  of  the 

Ver.  2.  A  colt.  Matthew  mentions  the  mother,  message,  a  promise  to  return  the  colt  soon, 
but  Mark  and  Luke  the  colt  only.  —  Whereon  no  Ver.  4.  Found  the  colt.  Mark  is  more  de- 
man  ever  yet  sat.  This  agrees  with  the  account  tailed  here  :  perhaps  Peter  was  one  of  those  sent 
that  the  mother  was  with  it.  Animals  never  yet  (comp.  Luke  xxii.  8),  where  Peter  and  John  are 
worked  were  used  for  sacred  purposes  (Num.  xix.  the  two  sent  into  the  city.  —  At  the  door  without. 
2  ;  Deut.  xxi.  3  ;  I  Sam.  vi.  7).  Probably  the  door  of  the  owner's  house.  — In  the 

vol..  I.  20 


XXI. 

10,   12. 


3o6 


THE. GOSPEL   ACCORDING   TO    MARK. 


[Chap.  XI.  1-26. 


open  street,  or,  'lane.'  The  E.  V.  following  the 
Latin  Vulgate,  paraphrases  :  '  in  a  place  where 
two  ways  meet.'  The  phrase  refers  first  to  a 
way  round,  /.  e.,  round  a  block  of  houses,  then  to 
the  street  of  a  town  (usually  winding  in  the  East). 

Ver.  5.  And  certain  of  them  that  stood  there. 
It  was  done  openly.  These  persons  were  '  the 
owners  '  (Luke  xix.  33),  probably  members  of  the 
family  of  the  owner. 

Ver.  6.  And  they  (the  questioners)  let  them 
(the  two  disciples)  go,  or  let  them  alone  to  do 


what  they  wished.  Peculiar  to  Mark,  and  cor- 
responding with  the  message  of  ver.  3.  The 
reference  to  the  prophecy  of  Zechariah  (Mat- 
thew, John)  is  omitted  by  Mark  and  Luke. 

Ver.  7.  Sat  upon  him.  On  the  colt.  Luke 
and  John  specify  this.     See  on  Matt.  xxi.  7. 

Ver.  8.  Others  leaves,  and  houghs,  or,  '  layers 
of  leaves,'  one  word  in  Greek.  The  common 
reading  seems  to  have  been  an  alteration  for  the 
sake  of  uniformity.  —  Which  they  had  cut  from 
the  fields.     This,  which  is  the  more  correct  ex- 


Jerusalem  and    Mount  of  Olives  from  the   Hill  of   Evil   Council. 


pression,  shows  that  those  who  did  not  spread 
their  clothes  in  the  way,  went  off  from  the  high- 
way, in  their  zeal,  to  obtain  a  substitute.  This 
minute  stroke  is  peculiar  to  Mark,  but  corresponds 
with  John  xii.  13,  where  the  providing  of  palm 
branches  is  implied. 

Ver.  9.     Comp.  Matt.  xxi.  9. 

Ver.  10.  Blessed  is  the  kingdom  of  our  father 
David,  that  cometh  !  or,  '  the  coming  kingdom  of 
our  father  David  ! '  This  form  of  the  Hosannas 
is  preserved  by  Mark  alone.  It  brings  out  most 
clearly  the  recognition  of  our  Lord  as  the  royal 
Messiah,  who  was  to  restore  the  throne  of  David. 
It  is  asserted  that  the  Messiah  Himself  was  called 


'  David '  by  the  Rabbis.  —  What  strange  mingling 
of  truth  and  error  in  the  thoughts  and  hopes  of 
the  multitude  that  day  !  And  the  error  was  the 
more  fatal,  because  combined  with  the  truth. 
See  further,  on  Matt.  xxi.  10,  11  ;  Luke  xix.  37-44. 
Ver.  II.  Into  Jerusalem  into  the  temple.  He 
passed  at  once  into  the  temple,  and  visited  no 
other  point.  On  the  temple,  seep.  171.  —  The 
other  details  of  this  verse  are  peculiar  to  Mark, 
and  strictly  accurate.  The  afternoon  of  Sunday 
seems  to  have  been  occupied  with  this  solemn 
inspection  of  the  temple,  as  if  to  take  formal 
possession  of  it.  The  night,  as  well  as  the  suc- 
ceeding one,  was  spent  in  Bethany. 


12 
13 


Chapter   XL    12-26. 
The  Barren  Fig  Tree ;  the  Cleansing  of  the  Temple. 
"   A   ND  on  the  morrow,  when  they  were  come  ^  from  Bethany,  "  J^att.  xxi 
T\.   he  was  hungry  :  ^  And  seeing  a  fig  tree  afar  off  having 
leaves,  ^  he  came,  if  haply  he  might  find  any  thing   thereon  :  *  Comp.Luke 
1  insert  out  2  he  hungered 


Chap.  XI.  12-26.]        THE   GOSPEL  ACCORDING   TO   MARK.  307 

and  when  he  came  to  it,  he  found  nothing  but  leaves  ;  for  the 

14  time  of  figs  was  not  yet. ^  And  Jesus*  answered  and  said  unto 
it,  No  man  eat  fruit  of  ^  thee  hereafter^  for  ever.  And  his  dis- 
ciples heard  it. 

15  ''And  they  come  to  Jerusalem:  and   Jesus*  went   into    the -^  matt.  xxi. 

•'  J  J  J  ^  t2_i6;  Luke 

temple,  and  began  to  cast  out  them   that  sold  and ''  bought  in    "'"•  45-47; 

•-^  *-"  corap.   John 

the  temple,  and   overthrew  the  tables  of  the  money  changers,    "•  '4-17- 

16  and  the  seats  of  them  that  sold  doves  ;  And  would  not  suffer^ 
that   any  man   should   carry   any  ^  vessel   through   the   temple. 

17  And  he  taught,  saying  ^°  unto  them.   Is    it    not  written,  "^  My '^  isa.  m.  7. 
house  shall  be  called  of  all  nations  the  house  of  prayer  1'^'^  but 

18  ^  ye   have   made  it  a  den  of  thieves/'^     And   the   scribes   and  ^  Jer.  vH.  n 
chief  priests  ^^  heard  it,  and  •''sought   how  they  might  destroy  /  Matt.  xxi. 
him  :  for  they  feared  him,  because  ^  all  the  people  ^*  was  aston-    ™-'i2- 

■'  '  ir       ir  g-  See   Matt. 

ished  at  his  doctrine.-^^  ^"-28. 

19  ''And  when  even  was  come,^^  he  went  ^"  out  of  the  city.  ^  Luke  xxi. 

20  *And  in  the  morning,  as  they  passed  by,^^  they  saw  the  fig/MATx.  xxi. 

21  tree  dried  up  ^9  from  the  roots.  And  Peter  calling  to  remem- 
brance, saith  unto  him.  Master, ^^  behold,  ^'  the  fig  tree  which  k  ver.  14. 

22  thou  cursedst  is  withered  away.     And  Jesus  answering  saith 

23  unto  them,  Have  faith  in  God.  For  ^^  verily  I  say  unto  you. 
That  22  whosoever  shall  say  unto  this  mountain,  Be  thou  re- 
moved, and  be  thou  cast^^  into  the  sea  ;  and  shall  not  doubt  in 
his  heart,  but  shall  believe  ^^  that  those  things  which  he  saith 
shall   come  ^  to   pass  ;    he  shall   have  whatsoever  he   saith.^^ 

24  Therefore  I  say  unto  you,  What  things  soever  ^^  ye  desire,  when 
ye  pray ,2^  believe  that  ye  receive  ^^  t/iem,  and  ye  shall  have 

25  t/ie7n.     And  when  'ye  stand  praying,  '"forgive,  if  ye  have  aught  /Matt.vi.j; 

■^  ■'  ...  Luke  xviu. 

against  any  ;  ^^  that  your  Father  also  which  is  in  .heaven  may    "; 

o  J    '  J  _  ■'    m  Matt.   VI. 

26  forgive   you   your   trespasses.     "  But  ^^   if  ye   do    not   forgive,  ^^  '^^^^  ^.  ^ 
neither  will  your  Father  which  is  in  heaven  forgive  your  tres-    ""'"■  "• 
passes. 

8  for  it  was  not  the  season  of  figs  *  he  ^  from  *  any  more 

'  insert  them  that  *  suffered  not  ^  a 

^°  and  said  ^^  a  house  of  prayer  for  all  the  nations 

^2  robbers  ^*  And  the  chief  priests  and  the  scribes 

1*  for  all  the  multitude  ^^  teaching  1^  evening  came 

"  insert  forth  ^^  And  as  they  were  passing  by  in  the  morning 

1^  withered  away  2°  Greek  Rabbi  21  07nit  For 

22  omit  That  ^^  taken  up  and  cast  2*  believeth 

2^  what  he  saith  cometh  ^6  \^^  omitting  whatsoever  he  saith 

-''  All  things  whatsoever  ^^  ye  pray  and  ask  for 

2^  have  received  ^o  ^ny  one 

81  The  best  authorities  omit  ver.  26. 

Order  of  Events.     On  Monday  mornhtg  the  the  fig  tree  was  found  to  be  withered  (ver.  20) 
fig  tree  was  cursed   (vers.    12-14),  on  the  same  and  the  subsequent  discourse  (vers.  21-26)  de- 
day  the  temple  cleansed  (vers.  15-19),  the  chief-  livered  on  the  way  to  Jerusalem  (ver.  27),  where 
priests  murmuring    at  the    children's    Hosannas  the  whole  day  was  spent.     See  next  section, 
there  (Matt.   xxi.    14,15);    on    Tuesday  morning  Ver.  12.     And  on  the  morrow  (Monday).     This 


3o8 


THE   GOSPEL   ACCORDING   TO    MARK.        [Chap.  XI.  12-26. 


definite  statement  must  explain  the  indefinite  ac- 
counts. —  From  Bethany.  This  too  is  a  mark  of 
accuracy. 

Ver.  13.  Afar  off,  or,  'from  afar.'  Mark  pre- 
sents the  appearance  of  the  tree  in  the  distance  : 
having  leaves.  —  If  haply.  Because  it  had 
leaves.  This  scarcely  implies  doubt  in  J/is  mind, 
since  the.  design  was  to  teach  the  Apostles  a  very 


Figs. 


important  lesson.  —  For  it  was  not  ♦:lie  season  of 
figs.  The  full  season  had  not  come,  yet  the 
leaves  gave  promise  of  fruit.  The  failure  was 
then  in  the  barrenness  of  the  tree,  a  fit  symbol  of 
the  pretentious  hypocrisy  of  the  Jewish  hierarchy. 
See  on  Matt.  xxi.  19. 

Ver.  14.  His  disciples  heard  it.  Another 
mark  of  accuracy,  suggesting  the  report  of  an 
eye-witness. 

Ver.  15.  And  they  come  to  Jerusalem.  Still 
another  mark  of  accuracy.  On  the  cleansing  of 
the  temple,  see  on  Matt.  xxi.  12  (John  iii.  13-17, 
refers  to  a  distinct  occurrence). 

Ver.  16.  And  he  suffered  not  that  any  one. 
Peculiar  to  Mark.  How  He  stopped  this  prof- 
anation, we  do  not  know.  —  Should  carry  a  ves- 
sel, including  utensils,  tools,  etc.  —  Through  the 
temple,  i.  e.,  the  court  of  the  Gentiles,  which 
seems  to  have  been  used  as  a  thoroughfare. 
This  practice  involved  the  same  sin  as  the  others 
(ver.  15),  and  expressed  the  same  contempt  for 
the  Gentiles. 

Ver.  17.  For  all  the  nations.  Part  of  the 
original  prophecy  (Isaiah  Ivi.  7)  and  of  the  quo- 
tation also  ;  but  the  stress  cannot  be  laid  upon  it, 
since  Matthew  and  Luke  omit  it.  It  shows  the 
independence  and  accuracy  of  this  Evangelist. 

Ver.  18.  Might  destroy  him.  The  determina- 
tion to  kill  Him  had  been  formed  before  (see 
John  xi.  53).  '  How,'  was  now  the  question.  The 
answer  was  the  treachery  of  Judas,  who  prob- 
ably meditated  this  step  already  (from  the  time 
of  the  supper  at  Bethany  on  Saturday  evening), 
but  first  treated  with  them  on  the  next  (Tuesday) 
evening. 

Ver.  19.  Out  of  the  city.  To  Bethany,  as  on 
the  evening  previous  (ver.  11).  Comp.  Matt, 
xxi.  17,  which  also  refers  to  Monday  evening. 

Ver.  20.    Withered  away  from  the  roots.     The 


day  before  the  '  leaves  '  were  visible  '  afar  off ; ' 
to-day,  Tuesday,  the  blasting  was  complete.  Our 
verse  does  not  say  when  this  took  place,  but 
when  they  '  saw  '  it.  Matthew  says  that  it  took 
place  '  immediately.' 

Ver.  21.  Peter.  Mark  is  more  definite  here 
than  Matthew.  —  Calling  to  remembrance.  Peter 
himself  probably  informed  Mark  of  the  circum- 
stance. This  minute  detail,  implying  an  interval, 
confirms  the  view  that  Mark  gives  the  more  ex- 
act account. —  Which  thou  cursedst.  The  lan- 
guage of  Peter ;  yet  our  Lord's  act  was  a  curse, 
;.  e.,  a  judicial  word  and  act  of  condemnation 
(see  on  Matt.  xxi.  19).  That  it  was  judicial  and 
just,  not  passionate  and  wanton,  is  evident  not 
only  from  the  character  of  our  Lord,  but  from 
the  lessons  He  connects  with  it.  Mark,  who  in- 
serts Peter's  language,  which  might  be  misunder- 
stood, alone  tells  us  about  forgiving  (ver.  25). 

Ver.  22.  Have  faith  in  God,  the  object  of  faith. 
This  miracle  was  a  sign  of  the  condemnation  on 
Israel,  and  so  understood  by  the  Apostles.  Still 
their  views  on  the  whole  subject  were  indistinct. 
Our  Lord  thus  answers  a  sense  of  weakness 
which  the  Apostles  had  in  view  of  the  glory  and 
strength  of  the  visible  temple  and  its  supporters. 
They  are  therefore  directed  to  Almighty  God  as 
the  object  of  their  faith.  The  words  have  in 
themselves  the  widest  application,  but  the  next 
two  verses  show  that  the  Apostles  were  directed 
to  God  as  the  source  of  power  for  themselves, 
spiritual  power  in  the  case  of  all  believers,  mirac- 
ulous power  in  their  case,  in  view  of  their  spe- 
cial mission. 

Vers.  23,  24.  See  on  Matt.  xxi.  21,  22.  —  This 
mountain.  Probably  pointing  to  Mount  Moriah, 
where  stood  the  temple,  the  centre  of  the  Jewish 
worship  and  the  bulwark  of  the  hypocritical  hier- 
archy. —  What  he  saith  cometh  to  pass.  The 
present  tense  of  ce^-tainty.  — Therefore  (ver.)  24 
connects  the  promise  with  the  faith  of  miracles 
(ver.  23),  and  hence  \\\^  primary  application  is  to 
the  Twelve.  —  All  things.  '  All '  is  emphatic.  — 
Pray  and  ask  for.  The  correct-  reading  is  more 
striking.  —  Believe  that  ye  have  received.  The 
original  implies,  that  when  you  asked  you  re- 
ceived, God  at  once  granted  your  request,  so  that 
the  answer  comes  before  the  fulfilment,  which  is 
spoken  of  as  future  :  ye  shall  have  them,  lit.,  '  it 
shall  be  to  you.' 

Ver.  25.  When  ye  stand  praying.  A  common 
and  proper  posture  in  prayer  (comp.  Luke  xviii. 
13).  — Forgive  if  ye  have  ought  against  any  one. 
See  on  Matt.  v.  23,  where  the  converse  is  pre- 
sented :  '  thy  brother  hath  aught  against  thee,' 
and  Matt.  vi.  14,  etc.  That  such  sayings  should 
be  repeated  almost  word  for  word,  is  not  at  all 
strange.  A  forgiving  temper  is  necessary  for 
them  in  working  miracles,  as  well  as  faith  and 
believing  prayer ;  their  faith  and  the  power  it 
wields  should  never  be  used  in  the  service  of 
hate.  A  caution  against  passing  judicial  con- 
demnation on  the  evil  and  unfruitful,  as  He  had 
just  done,  even  though  their  faith  should  be 
strong  enough,  to  effect  like  results  (Matt.  xxi. 
21  ;  'ye  shall  not  only  do  this  which  is  done  to 
the  fig  tree,'  etc.).  The  best  authorities  omit 
ver.  26. 


Chaps.  XI.  27-XII.  12.]       THE   GOSPEL  ACCORDING   TO   MARK.  309 

Chapter  XI.  27  -XII.  12. 

The  Attack  of  the  High  Priests,  Scribes,  and  Elders  ;  our  Lord's  Victorious 
Reply  ;  the  Reproving  Parable  of  the  Wicked  Husbandmen. 

27  A  ND  they  come  again  to  Jerusalem  :  "  and  as  he  was  walk-  a  matt.  xxi. 
±\.  ing  in  the  temple,  there  come  to  him  the  chief  priests,  and     J^_^'^='"'- 

28  the  scribes,  and  the  elders,^  And  say  ^  unto  him.  By  what  au- 
thority doest  thou  these  things  }  and  ^  who  gave  thee  this  au- 

29  thority  to  do  these  things  }  And  Jesus  answered  and  ^  said 
unto  them,  I  will  also  ^  ask  of  you  one  question,^  and  answer 
me,  and   I  will  tell  you  by  what  authority  I  do  these  things. 

30  The  baptism  of  John,  was  it  from  heaven,  or  of  '^  men  .-'  answer 

31  me.  And  they  reasoned  with  themselves,  saying.  If  we  shall 
say,  From   heaven  ;  he  will  say.  Why  then  did  ye  not  believe 

32  him  }  But  if  we  shall  say,  Of  men  ;  ^  they  feared  the  people : 
for  all  men  counted  ^  John,  that  he  was  ^'^  a  prophet  indeed. 

33  And  they  answered  and  said  unto  Jesus,^^  We  cannot  tell.^^ 
And  Jesus  answering  ^^  saith  unto  them.  Neither  do  I  telP* 
you  by  what  authority  I  do  these  things. 

XII.   I     ''And  he  began  to  speak  unto  them  by  ^^  parables.     A  ^  matt.  xm. 
certain  ^^  man  planted  a  vineyard,  and  set  a  hedge  about  it,  and    "lukexx. 
"  digged  a  place  for  the  winefat,^^  and  built  a  tower,  and  let  it  <=  J°^'  "••  '3- 

2  out  to  husbandmen,  and  went  into  a  far  ^^  country.  And  at  the 
season  he  sent  to  the  husbandmen  a  servant,  that  he  might  re- 
ceive from   the   husbandmen  of   the   fruit  ^^  of   the  vineyard. 

3  And    they  caught  ^^  him,  and  beat   him,  and   sent  him  away 

4  empty.  And  again  he  sent  unto  them  another  servant  ;  and  at 
him  they  cast  stones,  and  wounded  him  in  the  head,  and  sent 

5  him  away  shamefully  handled.^^  And  again 22  he  sent  another; 
and  him  they  killed,^^  and  many  others  ;  beating  some,  and  kill- 

6  ing  some.     Having  yet  therefore  one  son,  his  "^  well  beloved,^^ '^  Lukexx 
he  sent  him  also^^  last  unto  them,  saying,  They  will  reverence    Matt.  iu.  17. 

7  my  son.  But  those  husbandmen  said  among  themselves.  This 
is  the  heir ;  come,  let  us  kill  him,  and  the  inheritance  shall  be 

8  ours.     And  they  took  him,  and  killed  him.,  and  cast  him  ^^  out 

9  of  the  vineyard.     What  shall  therefore  ^'^  the  lord  of  the  vine- 

1  (  ; )  instead  of  { , )  ^  And  they  said  ^  or 

*  omt't  answered  and  ^  omzt  also  ^  thing,  ///.,  word 

''  from  *  shall  we  say,  From  men  ?  —  ^  all  held 

1°  to  be  ^^  answered  Jesus  and  say  ^^  we  know  not 

18  <?;«//  answering  ^^  Neither  tell  I  ^^  in 

I*'  omit  certain  "  a  pit  for  the  winepress  ^^  another 

19  fruits  20  took 

21  and  him  they  wounded  in  the  head,  and  handled  shamefully 

22  omit  again  ^^  (  :  )  instead  of  {  ,  ) 
^  He  had  yet  one,  a  beloved  son  :                                ^^  omit  also 

26  him  forth  "^  therefore  shall 


PsA.  cxviii. 
22,23. 


310  THE   GOSPEL   ACCORDING   TO    MARK.    [Chaps.  XI.  27  -  XII.  12 

yard   do*.?  he  will   come   and  destroy  the   husbandmen,  and  will 

10  give  the  vineyard  unto  others.     And  have  ye  not  read  ^  this 
Scripture, 

^  The  stone  which  the  builders  rejected 
Is  become  ^9  the  head  of  the  corner  : 

1 1  This  was  the  Lord's  doing,30 

12  And  it  is  marvellous  in  our  eyes  .?  /chap.xLis 
^  And  they  sought  to  lay  hold  on  him,  but  feared  the  people  ;  ^i 

for  they  knew  that  he  had  spoken  ^^  the  parable  aganist  them  : 
and  c  they  left  him,  and  went  their  way.^^ 

'^^  The  same  was  made 


Matt,  xxii 
22. 


2^  Have  ye  not  read  even 
^°  This  was  from  the  Lord 

31  lay  hold  on  him  ;   and  they  feared  the  multitude  ; 

32  they  perceived  that  he  spake 


away 


On  the  //;«t',  see  on  Matt.  xxi.  23-46.  The 
two  accounts  agree  closely,  Matthew  alone  inserts 
the  parable  of  the  two  Sons.  Comp.  also  Luke 
XX.  1-8. 

Ver.  27.  Again  into  Jerusalem.  Mark  is  more 
particular  here. — Walking  in  the  temple.  'As 
if  at  home,  or  in  His  Father's  house  '  (J.  A.  Alex- 
ander) ;  possibly  to  see  if  the  profanation  had  been 
renewed,  but  according  to  Matthew  :  '  as  He  was 
teaching'  (so  Luke) ;  so  that  He  seems  to  have 
taught  as  He  walked,  which  was  not  at  all  sin- 
gular. All  three  classes  of  the  Sanhedrim  are 
mentioned  here. 

Ver.  28.  See  on  Matt.  xxi.  23.  Mark  with 
his  fondness  for  solemn  repetitions,  adds  to  the 
second  question  :  to  do  these  things.  This  im- 
plies the  only  authority  which  could  justify  such 
acts  is  one  given  for  this  purpose.  Their  chal- 
lenge, thus  becomes  even  more  definite. 

Ver.  30.  Answer  me.  Peculiar  to  Mark,  bring- 
ing out  yet  more  decidedly  His  challenge  of  their 
moral  competency,  to  decide  as  to  His  authority. 
The  tone  is  peremptory,  implying  confidence  of 
victory  in  this  encounter. 

Vers.  31,  32.  Matthew  carries  out  the  reason- 
ing of  the  rulers  ;  but  Mark  puts  the  second  part 
of  their  pondering  in  the  form  of  a  question  : 
Shall  we  say.  From  men  ?  —  then  abruptly  an- 
swers in  His  own  words  (not  theirs)  :  they  feared 
the  people  ;  for  all  held  John  to  be  a  prophet  in- 
deed. Luke  tells  that  the  fear  of  being  stoned 
entered  into  the  thoughts  of  the  rulers. 

Chap.  XII.  I.  And  he  began  to  speak  unto 
them  in  parables.  A  series  of  parables  was 
spoken.  Matthew  records  three  ;  Mark  and 
Luke  preserve  the  principal  one  only.  Comp. 
the  emphatic  language  of  Luke  (xx.  9)  :  '  this 
parable ; '  and  the  words  :  '  Hear  another  para- 
ble '  (Matt.  xxi.  33).  All  three  accounts  show  that 
the  parable  was  spoken  in  the  presence  of  the 
people,  but  directly  to  the  parties  who  had  as- 
sailed Him  ('to  them'),  and  'against  them'  (ver. 
12).  —  A  pit  for  the  wine-press.  A  verbal  varia- 
tion from  Matthew's  account.  See  on  Matt.  xxi. 
33- 


Vers.  3-5.  The  description  of  the  maltreat- 
ment of  the  servants  differs  in  all  three  accounts, 
showing  that  no  special  interpretation  is  to  be 
given  to  the  different  sendings.  The  actual 
suffering  of  the  servants  is  brought  out  by  Mark, 
the  climax  being  the  '  killing  some.'  —  ffim  they 
wounded  in  the  head  (ver.  4).  The  servants  are 
represented  as  not  even  coming  into  the  vine- 
yard ;  the  first  one  was  stoned  at  a  distance,  with 
the  purpose  of  killing.  The  gradation  is  :  beat- 
ing, trying  to  kill,  actually  killing. 

Ver.  6.  He  had  yet  one,  a  beloved  son.  Mark's 
account  is  more  graphic  and  touching  here. 

Ver.  8.  Killed  him,  and  cast  him  forth  out  of 
the  vineyard.  Matthew  and  Luke  invert  the 
order.  This  variation  is  perhaps  a  caution  against 
interpreting  the  details  of  the  parable  too  closely ; 
but  see  on  Matt.  xxi.  39. 

Ver.  9.  He  will  come  and  destroy.  The  full 
answer  of  the  hearers  is  given  by  Matthew, 
Here  the  substance  of  the  answer  is  given,  not  as 
coming  from  them,  but  spoken  by  our  Lord  Him- 
self. 

Vers.  10,  II.  See  Matt.  xxi.  42,  and  the 
thoughts  there  added  in  vers.  43,  44 ;  comp. 
Luke  XX.  17,  18;  both  narratives  are  fuller  at 
this  point. 

Ver.  12.  And  they  sought  to  lay  hands  on 
him.  The  three  accounts  supplement  each  other 
here.  The  purpose  to  seize  Him  is  plainly  stated 
in  all.  Mark  shows  that  it  was  a  continued  effort 
(literally  'they  were  seeking' ) ;  while  Luke  tells 
that  they  would  have  done  so  on  the  spot,  had 
they  not  been  afraid  of  the  people.  —  For  they 
perceived,  etc.  Matthew  gives  the  more  general 
reason  for  this  fear  :  '  because  they  held  Him  as 
a  prophet.'  Their  desire  to  seize  Him  was  in- 
creased by  this  parable,  but  their  fear  of  the  peo- 
ple was  also  increased,  since  they  (/.  e.,  the  rulers) 
perceived  that  he  spake  the  parable  against 
them,  and  in  the  presence  of  the  people  (Luke 
XX.  9),  so  that  they  felt  themselves  convicted  be- 
fore the  people.  Conscience  made  them  cow- 
ards. On  the  interpretation,  see  on  Matt.  xxi. 
33-46. 


Chap.  XII.  1 3-37-]        THE   GOSPEL   ACCORDING   TO    MARK.  31I 


Chapter  XII.  13-37. 
Three  Assaults   overcome ;   the  Final  and  Decisive  Question  of  our  Lord. 

13  "    A   ND  they  send  unto  him  certain  of  the  Pharisees  and  of^MAxr.  xxu, 

14  -^^~J^  the  Herodians,  to  ^  catch  him  in  ^^w  words.^     And  when    luke'xx. 
^  '  .  20-38. 

they  were  come,  they  say  unto  him,  Master,  we  know  that  thou 
art  true,  and  carest  for  no  man  ;^  for  thou  regardest  not  the 
person  of  men,  but  teachest  the  way  of  God  in  truth :  Is  it  law- 

1 5  ful  to  give  tribute  to  Cesar,  or  not .-'  Shall  we  give,  or  shall  we 
not  give  .-'     But  he,  knowing  their  hypocrisy,  said  unto  them, 

16  Why  tempt  ye  me  .■*  bring  me  a  penny,  that  I  may  see  it.  And 
they  brought  it.     And  he  saith  unto  them.  Whose  is  this  image 

17  and  superscription  }     And  they  said  unto  him,  Cesar's.     And       * 
Jesus  answering  *  said  unto  them.  Render  to  Cesar  the  things 
that  are  Cesar's,  and  to  God  the  things  that  are  God's.^     And 
they  marvelled  ^  at  him. 

18  Then'  come  unto  him  the^  Sadducees,  which   say  there  is 

19  no  resurrection  ;   and  they  asked  him,  saying.     Master,  Moses 

wrote  unto  us,  *If^  a  man's   brother  die,  and   leave  his  wife  ^  oeut.xxv.s. 
behind  him}^  and  leave  no  children,^^  that  ^^  his  brother  should 

20  take  his  ^^  wife,  and  raise  up  seed  unto  his  brother.  Now  ^^ 
there  were  seven  brethren :  and  the  first  took  a  wife,  and  dying 

21  left  no  seed.     And  the  second  took  her,  and  died,  neither  left 

22  he  any  seed  :^^  and  the  third  likewise.     And  the  seven  had  her, 

23  and  ^^  left  no  seed  :  last  of  all  the  woman  died  also.^'^  In  the 
resurrection  therefore,  when  they  shall  rise,-^^  whose  wife  shall 

24  she  be  of  them  .?  for  the  seven  had  her  to  wife.  And  ^^  Jesus 
answering  *  said  unto  them,  Do  ye  not  therefore  err,  because  '^ 

25  ye  know  not  the  Scriptures,  neither  ^^  the  power  of  God  .?  For 
when  they  shall  rise  from  the  dead,  they  neither  marry,  nor  are 
given   in  marriage  ;   but  are   as  the  ^^   angels  which   are  ^^   in 

26  heaven.     And  as  touching  ^^  the  dead,  that  they  rise  ;  ^^  have 

ye  not  read  in  the  book  of  Moses,  how  '^  in  the  bush  '■^^  God  spake  c  Luke xx.  37 
unto  him,  saying,  ^  I  am  the  God. of  Abraham,  and  the^  God  of 

27  Isaac,  and  the  ^  God  of  Jacob  .-*     He  is  not  the^  God  of  the  dead, 

but  the  God  2'^  of  the  living  :  ye  therefore  do^^  greatly  err. 

^  that  they  might  ^  in  speech  ^  not  for  any  one  *  07nit  answering 
^  The  things  that  are  Cesar's  render  unto  Cesar,  and  the  things  that  are 

God's  unto  God. 
'°  marvelled  greatly  "^  And  there  *  omit  the  ^  that  if 

1°  a  wife  behind  him  ^^  the  best  atcthorities  read  child 

^2  Ofntt  that  ^3  the  "  omz't  now 

15  t/te  best  authorities  read  leaving  no  seed  behind  him 

1^  omit  had  her,  and  ^'  also  died 

18  the  best  authorities  omit  therefore,  when  they  shall  rise 
13  omit  And         20  ^Jq  yg  ^ot  err  for  this  cause,  that         ^i  nor       ^-  ojnit  the 
23  omit  which  are       -*  But  touching         ^^  are  raised       ^^  at  the  Bush,  how 
'^'^  the  best  authorities  ofnit  the  God  ^^  omit  therefore  do 


comp.  Rom. 
xi.  2. 
d  ExoD.  iii.  6 


312  THE   GOSPEL  ACCORDING   TO   MARK.        [Chap.  XII.  13-37. 

28  '  And  one  of  the  scribes  came,  and  having  heard  them  reason-  '  ^^^'^  ="" 
ino-29  toc^ether,  and  -^  perceiving  ^o  that  he  had  answered  them  /  Luke xx.  3* 
well,  asked   him.  Which    is  the   first  commandment   of  all.^^i 

29  And  19  Jesus  answered  him,32  j^e  first  of  all  the  command- 
ments ^3  is,  ^  Hear,  O  Israel ;  The  Lord  our  God  is  one  Lord  :^Deut.v.. 

30  And  thou  shalt  love  the  Lord  thy  God  with  all  thy  heart,  and 

3 1  with  all  thy  soul,  and  with  all  thy  mind,  and  with  all  thy  strength  : 
this  is  the  first  commandment.^*  And^^  the  second  is  like, 
namely^   this,  '•Thou    shalt   love    thy   neighbour   as   thy  self .  a  lev.  xix.  .8. 

32  There  is  none  other  commandment  greater  than  these.  And 
the  scribe  said  unto  him.  Well,  Master,  thou  hast  said  the  truth  : 

33  for  *■  there  is  one  God  ;  ^6  and  *  there  is  none  other  but  he  :  And  ^  De'u'lv.ss- 
to  love  him  with  all  the  heart,  and  'with  all  the  understanding,  ^  coi.Vg."' 
and  with  all  the  soul,^^  and  with  all  the  strength,  and  to  love  his  '«;^  fa^'n.  x^v. 
neighbour  as  himself,^^  ^  is  39  more  than  all  "  whole  burnt  offerings    "^i^'^^^' 

34  and  sacrifices.  And  when  Jesus  saw  that  he  answered  discreetly,  „  ^^^'^^j.''^  ;^ 
he  said  unto  him.  Thou  art  not  far  from  the  kingdom  of  God.  ^  Mltt'-^xxii.^' 
"And  no  man  after  that*^  durst  ask  him  any  question^-  m.^o"''^ 

35  P  And  Jesus  answered  and  said,  while  he  taught  ^2  in  the  tem-  P  matt.  xxH. 
pie.  How  say  the  scribes  that^^   Christ  is  the  son  of  David .?    \'^^^^^- 

36  For**  David  himself  said  by  *^  the  Holy  Ghost, 

3  The  Lord  said  to  my  Lord,  *'  ^^"  '"'■ ' 

Sit  thou  on  my  right  hand, 
Till  I  make  thine  enemies  thy  footstool.*^ 

37  David  therefore*^  himself  calleth  him  Lord  ;  and  whence  is  he 

then^^  his  son  .?     And  the  common  people  *9  '"heard  him  gladly.  ^  Chap.vi.20. 

2»  questioning  ^  knowing  ^^  what  commandment  is  first  of  all  ? 

82  0ffiit  him  88  tjig  i)est  authorities  omit  of  all  the  commandments 

8*  the  best  authorities  omit  this  is  the  first  commandment 

86  07ttit  like,  namely 

86  the  best  authorities  read  saidst  with  truth  that  he  is  one 

8''  the  best  authorities  omit  and  with  all  the  soul 

88  one's  neighbour  as  one's  self  89  insert  much  «  any  more 

*i  italics  unnecessary  *^  as  he  was  teaching  *8  ifisert  the 

**  omit  For  *^  in  *^  the  footstool  of  thy  feet  *">  omit  therefore 

*8  omit  then  *^  the  great  multitude 

Vers.   13-17.       First  Assault.  —  The  ques-  lem,  scarcely  expected  such  a  blow  from  a  Gali- 

tion  concerning  tribute  to  Cesar.     See  on  Matt,  lean, —and    their  astonishment  was   more  than 

xxii.  15-22  ;  comp.  Luke  XX.  20-26.    The  parable  momentary.    No  wonder  :  the  answer  of  Christ  is 

of  the  wedding  garment  precedes  in  Matthew's  the  wisest  ever  given  to  an  entangling  question, 

account.     The  narrative  of  Mark  is  graphic,  but  and  contains  in  principle  the  solution  of  the  great 

presents  no  new  details.  —  To  catch  him  by  speech,  problem  of  church  and  state,  or  the  relation  of 

(ver.  13),  lit.,  '  by  word  ; '  to  lay  hold  of  Him  by  the  spiritual  and  secular  power, 

means  of  their  word  as  a  snare.     Some  word  of  Vers.  18-27.    Second  Assault.  The  question 

His,  in  answer  to  their  questions,  would  be  laid  concerning  the  resurrection.     See  on  Matt  xxii. 

hold   of,  but  the  figure  requires  a  reference  to  23-33  ;     comp.    Luke   xx.    27-40.        The   latter 

t^eir  discourse.  —  They  marvelled  greatly  at  him  Evangelist   is  fuller,   especially   in  vers.   34-36. 

(ver.  17).    The  original  is  stronger  than  in  the  par-  The  description  of  the  successive   marriages  is 

allel  passages.    It  also  intimates  that  they  contin-  graphic,  though  not  more  so  than  Luke's.     The 

ued  to  do  so.    The  other  accounts  are  fuller  as  to  most  prominent  peculiarity  is  the  question:  Do 

the  effect  of  His  answer.    These  young  Pharisees  ye  not  err  for  this  cause,  etc.,  (ver.  24),  which  is 

(Matthew)  and   Herodians  with  feigned  scruples  answered  by  the  positive  statement  :  ye  greatly 

of  conscience,  the  flower  of  the  youth  of  Jerusa-  err  (ver.   27),     The  effect  of  our  Lord's  words, 


Chap.  XII.  I3-37-]        THE    GOSPEL   ACCORDING   TO    MARK. 


313 


which  is  added  at  this  point  by  Matthew  and 
Luke,  is  narrated  by  Mark  in  ver.  34.  —  In  the 
book  of  Moses,  at  the  Bush,  i.  e.,  in  the  chapter  or 
passage  where  the  well-known  'bush  '  is  spoken 
of.  It  can  scarcely  mean,  when  Moses  was  at  the 
bush,  or  when  God  spake  at  the  bush.  The  arti- 
cle before  '  God  '  is  omitted  in  the  Greek,  except 
in  the  phrase :  the  God  of  Abraham.  The  argu- 
ment derived  from  this  designation  of  God  in 
favor  of  the  immortality  of  the  soul,  against  the 
Sadducees  who  denied  it,  reveals  the  marvelous 
insight  of  our  Lord  into  the  deepest  meaning  of 
the  Scriptures.  The  personal  everliving  God  calls 
Himself  the  God  —  not  of  the  dead  which  would 
be  dishonoring  —  but  of  those  who  live  in  perpet- 
ual communion  with  Him,  to  whom  He  has  com- 
municated His  own  immortality. 

Vers.  28-34.  Third  Assault.  See  notes  on 
Matthew  xxii.  34-40.  Luke  (xx.  39)  merely  hints 
at  this. 

Ver.  28.  Knowing  that  he  had  answered  them 
well.  This  scribe  no  doubt  rejoiced  in  the  de- 
feat of  the  Sadducees,  but  was  also  really  pleased 
with  our  Lord's  answers.  They  accorded  with 
his  intellectual  convictions,  perhaps  with  his 
moral  tendencies,  and  he  probably  desired  further 
instruction.  —  What  commandment  is  first  of  all  1 
On  this  question  as  a  temptation,  see  notes  on 
Matthew.  The  fearfully  belittling  tendencies  of 
Pharisaical  legalism  may  be  inferred  from  the 
following  statement :  '  The  Jews  enumerated  six 
hundred  and  thirteen  ordinances  ;  three  hundred 
and  sixty-five  prohibitions,  according  to  the  days 
of  the  year  ;  two  hundred  and  twenty-eight  com- 
mandments, according  to  the  parts  of  the  body. 
The  Pharisees  distinguished  between  lesser  and 
greater  commandments  '  (Braune).  The  phrase 
may  mean  :  '  first  of  all  things,'  however. 

Vers.  29-31.  Mark  quotes  Deut.  vi.  4,  5; 
Lev.  xix.  18,  more  fully  than  Matthew.  Notice 
the  briefer  readings  adopted  in  the  foot-notes.  — 
With  all  thy  strength.  This  probably  refers  to 
moral  energy  ;  but  it  is  not  necessary  to  discrim- 
inate accurately,  as  is  suggested  by  the  variations 
of  the  different  passages.  (The  Septuagint  em- 
ploys a  different  word  of  similar  import.)  —  There 
is  none  other  commandment  greater  than  these. 
The  unity  of  the  moral  law  prevents  any  discrim- 
ination between  its  precepts  :  it  is  one  law  of 
love,  the  hinge  (Matt.  xxii.  40)  of  the  whole  O.  T. 
revelation.  There  can  be  none  greater.  No  one 
can  love  God  without  loving  his  fellowmen, 
and  no  one  can  truly  love  man  without  loving 
God.  The  former  is  the  source  of  the  latter. 
Hence  the  first  table  (the  first  five  command- 
ments) enjoins  love  to  God,  the  second  table  (the 
last  five  commandments)  love  to  our  neighbor. 

Ver.  32.  Well,  Master,  thou  saidst  with  truth. 
Without  doubt  the  scribe  spoke  candidly,  though 
Matthew  states  that  his  question  was  put, '  tempt- 
ing '  (or  '  trying,'  i.  e.,  putting  to  proof)  our  Lord. 
He  may  have  been  chosen  by  the  Pharisees  as 
their  unconscious  tool,  because  of  his  candor. 
Besides  our  Lord's  words  may  have  awakened  a 
spiritual  apprehension  of  the  law.  He  represents 
a  large  class,  outside  the  kingdom,  in  a  more 
hopeful  condition  than  Pharisees  in  the  visible 
church,  but  he  had  not  yet  taken  the  decisive 
step.  —  That  he  is  one ;  and  there  is  none  other 
but  he.     The  form  is  impressive. 

Ver.  33.  With  aU  the  understanding.  The 
scribe  substitutes  'understanding'  for  'mind,' 
which  seems  to  express  the  same  thought  less  ab- 


stractly. Mark  preserves  the  answer  in  fuii.  —  Is 
much  more  than.  Better,  '  more  acceptable  to 
God,  and  more  useful  to  the  worshipper.'  — All 
whole  burnt  offerings  and  sacrifices.  '  Burnt 
offerings,'  i.  e.,  those  commanded  in  the  law. 
Such  things  took  up  the  whole  attention  of 
legalists.  It  was  a  bold  saying  in  those  times 
and  in  that  place.  Christ's  atoning  sacrifice  is 
the  centre  of  the  gospel,  but  he  who  has  a  correct 
theory  on  this  subject,  without  being  led  to  the 
love  here  spoken  of,  is  but  a  Pharisee  at  heart, 
below  the  standard  of  this  man. 

Ver.  34.  Discreetly.  Understandingly,  intelli- 
gently, wisely  ;  more  than  '  discreetly,'  in  the  more 
modern  sense.  —  Thou  art  not  far  from  the  king- 
dom of  God.  Intellectually  on  the  right  road, 
nearer  to  the  kingdom  than  a  mere  formalist 
could  be,  recognizing  the  spirituality  of  the  law, 
perhaps  conscious  of  the  folly  of  self-righteous- 
ness ;  but,  though  standing  as  it  were  at  the  door, 
still  outside.  —  Alexander.  While  the  worst  of 
His  opponents  were  unable  to  convict  Him  of  an 
error,  or  betray  Him  into  a  mistake,  the  best  of 
them,  when  brought  into  direct  communication 
with  Him  on  the  most  important  subjects,  found 
themselves  almost  in  the  position  of  His  own  dis- 
ciples. —  And  no  man  any  more  durst  ask  him  any 
question.  A  natural  effect  of  the  previous  exper- 
iments. No  further  question  is  put  to  Him,  but 
He  asks  one  which  they  cannot  answer.  Matthew 
however,  gives  more  prominence  to  the  fact  that 
no  one  'was  able  to  answer  Him  a  word,'  and 
so  puts  this  statement  after  the  victorious  ques- 
tion of  our  Lord.  Such  independent  testimony 
is  the  most  valuable,  especially  here  where  our 
Lord  asks  a  question  respecting  His  own  Per- 
son, in  some  respects  the  central  question  of 
Christianity. 

Vers.  35-37.  The  Victorious  Question  of 
OUR  Lord.  The  central  question  of  Christianity. 
See  on  Matt.  xxii.  41-46;  comp.  Luke  xx.  41-44. 

Ver.  35.  Answered.  The  whole  controversy 
(which  we  have  joined  as  one  section)  is  regarded 
as  one  ;  and  this  is  our  Lord's  reply  to  their 
assaults.  —  As  he  was  teaching  in  the  temple.  Of 
course  on  the  same  day.  Matthew  brings  out  the 
triumph  over  the  Pharisees.  Mark  the  impres- 
sion on  the  people,  in  whose  presence-  (ver.  37) 
the  Pharisees  were  confounded.  The  account  of 
the  former  is  fuller  and  more  accurate,  as  regards 
the  opening  of  the  discussion  on  this  point. 

Ver.  36.  David  himself  said  in  the  Holy  Ghost. 
Luke  :  '  in  the  book  of  Psalms.'  The  influence  of 
the  Holy  Spirit  upon  David  in  penning  the 
Psalms,  is  assumed.  This  passage  (Ps.  ex.  i)  is 
more  frequently  referred  to  in  the  New  Testament 
than  any  other. 

Ver.  37.  And  whence.  From  what  source 
shall  we  seek  an  explanation  of  the  fact  that  He 
is  his  Son.  Or  perhaps  simply  :  '  how  can  He 
be  his  Son.'  —  And  the  great  multitude.  This 
multitude  was  made  up  of  '  the  common  people,' 
since  the  upper  classes  were  withdrawing,  but 
that  is  not  the  prominent  idea.  A  great  multi- 
tude still  listened  to  Him. — Heard  him  gladly. 
Lit.,  sweetly,  with  relish,  with  pleasure.  This 
was  after  He  had  virtually  claimed  to  be  the  Mes- 
siah :  David's  Lord,  as  well  as  David's  Son. 
See  on  Matt.  xxii.  45.  Had  He  desired  to  estab- 
lish a  temporal  kingdom,  the  multitude  would 
now  have  followed  Him.  But  hearing  Christ 
with  relish,  is  not  necessarily  accepting  Him  as  a 
Saviour.     Knowing  all  men  (John  ii.  24,  25),  and 


314 


THE   GOSPEL  ACCORDING   TO   MARK.         [Chap.  XII.  38-44 


faithful   to  His   mission   of  Atoning   Love,  our  to  praise  a  poor  widow  (vers.  41-44),  and  then 

Lord  remains  in  the  temple  to  deliver  His  fear-  withdraws  from  His  foes  and  from  the  listening 

ful  denunciation  of  the  Pharisees  (Matt,  xxiii.),  multitude,  to  give  in  private  some  of  His  most 

briefly  alluded  to  by  Mark  (vers.  38-40),  pauses  remarkable  predictions. 


"^A 


Chapter  XII.  38-44. 
Denunciation  of  the  Scribes ;  the    Widows  Mites. 
ND  he  said  unto  them  "  in  his  doctrine,^  *  Beware  of  the  «  chap.  iv._2. 

b  Matt,  xxiii. 

scribes,  which  love  ^  to  go  in  long  clothing,^  and  love^    (;4);^'luke 

39  '  salutations  in  the  market-places,     And   the  *  "  chief  seats  in  ^  g;^{5-|7;^^_ 

40  the  synagogues,  and  the  uppermost^  rooms  at  feasts:  Which ^ 
devour  widows'  houses,  and  for  a  pretence  make  long  prayers  : 
these  shall  receive  greater  damnation.'' 

1     1      1      1  1   1  '^  Luke  xxi. 

4.1       ''And  Jesus  sat  ^  over  agamst  *  the  treasury,  and   beheld  now    1-4- 

'  11^  Johnviii.  20. 

the  people^  •''cast  ^  money  into  the  treasury:  and  many  that/ 2  Kings  xii. 

42  were  rich  cast  in   much.      And  there  came  a  certain  i*'  ^^Qox s  Brass  ^  m 

^  '■  Matt.  X.  9. 

widow,  and  she  threw  ^^  in  two  mites,  which  make  ^  a  farthing.  ''■  Matt.  v.  26. 

43  And  he  called  mito  him  his  disciples,  and  saith  ^^  unto  them, 
Verily  I  say  unto  you,  That  ^^  *  this  poor  widow  hath  cast  more  i  2  Cor.  viii. 

44  in,i*  than  all  they  which  have  cast  ^^  into  the  treasury  :  For  all 

they  ^^  did  cast  in  of  their  abundance  ;  '^'^  but  she  of  her  *  want^  Phii.iv.  n 


did  cast  in  all  that  she  had,  even  all  her  '  living. 


Luke  viii. 
43  ;  XV.  12, 
30. 


1  And  in  his  teaching  he  said  ^  desire  to  walk  in  robes 

3  to  have  *  omit  the  ^  and  chief  ®  They  that 

''  condemnation  ^  And  he  sat  down  ^  multitude 

10  one  "  cast  ^^  said  ^^  omit  that 

^*  cast  in  more  ^^  that  are  casting  ^^  they  all  ^"^  superfluity 


The  accounts  of  Mark  and  Luke  agree  here 
very  closely.  The  denunciatory  discourse  of 
Matt,  xxiii.,  is  given  in  this  abridged  form,  the 
other  incident  is  omitted  by  Matthew.  We  join 
them  together  because  they  form  a  striking  con- 
trast. Comp.  '  devour  widows'  houses  '  (ver.  41) 
and  the  'poor  widow'  (ver.  42).  Both  expres- 
sions are  peculiar  to  Mark  and  Luke  (see  on 
Matt,  xxiii.  14).  Even  after  such  fearful  denun- 
ciations, our  Lord  quietly  sits  in  the  court  of  the 
women  (ver.  41). 

Vers.  38-40.  The  Denunciatory  Discourse. 
Matthew,  writing  for  Jewish  Christians,  gives  a 
full  report ;  but  early  Gentile  readers  only  heeded 
this  brief  outline. 

Ver.  38.  The  phrase  '  unto  them '  is  to  be 
omitted.  The  discourse  was  both  to  the  multi- 
tude (ver.  39)  and  to  his  disciples  (comp.  Matt, 
and  Luke). — In  his  teaching;  implying  that 
much  more  was  said.  —  Beware,  be  on  your  guard 
against.  —  The  scribes.  Matthew  :  '  the  scribes 
and  the  Pharisees.'  See  Matthew  xxiii.  2.  — 
Desire.  A  description  of  the  scribes  as  a  body, 
not  of  a  certain  class  among  them.  There  were 
few  to  whom  this  description  could  not  apply.  — 
To  walk  in  robes,  displaying  their  flowing  robes 
as  a  sign  of  their  official  position.  Desiring  to 
display  a  sign  of  ecclesiastical  dignity  is  here  con- 
demned.    Monks  have  generally  adopted  '  long 


robes,'  and  too  often  the  length  of  a  clerical  coat 
is  the  measure  of  the  Pharisaical  tendency  among 
Protestants.     Comp.  further  on  Matt,  xxiii.  6,  7. 

Ver.  40.  And  for  a  pretence.  The  sense  is : 
They  devour  widows'  houses,  and  that  too  while 
they  are  praying  at  great  length.  Ecclesiastical 
officials  may  repeat  this  crime,  by  attaching  to 
themselves  the  defenceless  classes  here  repre- 
sented by  '  widows  '  with  the  design  of  obtaining 
control  of  their  property.  Pharisaism,  in  all  ages 
and  organizations,  has  encouraged  this. 

Vers.  41-44.  The  Widow's  Mites.  Comp. 
Luke  xxi.  1-4. 

Ver.  41.  And  he  sat  down  over  against  the 
treasury.  He  did  not  leave  at  once,  after  prom- 
ising the  desolation  of  the  temple  (Matt,  xxiii.  38), 
but  remained  quietly  sitting  in  the  court  of  the 
women,  opposite  '  the  Treasury.'  This  was  the 
name  given  to  thirteen  brazen  chests,  called  by 
the  Rabbins  '  trumpets,'  probably  from  the  shape 
of  the  mouths  into  which  the  money  was  cast. 
They  were  for  various  kinds  of  gifts.  The  refer- 
ence here  is  probably  to  the  place,  or  room 
(comp.  John  viii.  20).  where  these  chests  stood. 
—  And  beheld,  or,  '  was  beholding.'  —  Money. 
Lit.,  '  brass,'  copper-money,  which  probably 
formed  the  usual  offering.  —  Cast  in  much,  lit., 
'were  casting  many  things,'  perhaps  many  pieces 
of  copper,  since  in  that  form  the  gift  would  seem 


Chap.  XIII.  1-37.]        THE   GOSPEL   ACCORDING   TO   MARK. 


315 


larger  and  make  more  noise.  That  Pharisaism 
could  do  this  is  certain  ;  thus  they  would  cause 
these  '  trumpets '  to  sound  before  them. 

Ver.  42.  And  one  poor  widow.  '  One  '  in  con- 
trast with  the  '  many  '  just  spoken  of,  not  without 
a  suggestion  of  her  loneliness.  Possibly  this 
widow  was  '  poor,'  because  her  house  had  been 
'  devoured '  (ver.  40).  —  Two  mites.  The  '  mite ' 
(lepton)  was  the  smallest  Jewish  copper  coin. 
The  Greek  name  means  '  fish-scale,'  suggesting 
its  diminutive  size.  Its  value  was  about  one 
tenth  of  an  English  penny,  one  fifth  of  a  cent. 
She  had  two  and  gave  both.  —  A  farthing.  Mark 
(not  Luke)  adds  for  his  Roman  readers  an  ex- 
planation, using  a  Greek  word  (taken  from  the 
Latin)  meaning  the  fourth  part,  as  our  word 
'  farthing  '  does. 

Ver.  43.  And  he  called  unto  him.  Peculiar  to 
Mark.  Our  Lord  directed  their  special  attention 
to  this  act  of  the  widow.  —  More  than  all  they  that 
are  casting  into  the  treasury.  Not  more  than  a 
specific  number,  but  than  the  many  who  had 
given  and  were  still  giving.     The  reason  follows. 

Ver.  44.  For.  The  worth  of  a  gift  is  to  be 
determined  not  by  its  intrinsic  value,  but  by  what 
it  costs  the  giver.  The  measure  of  that  cost  is 
what  is /i?/?,  not  what  is  given. — Her  whole  liv- 
ing (or  '  life  ').  All  at  her  disposal  for  her  pres- 
ent subsistence.  She  could  not  have  owned 
much  else,  since  she  is  said  to  be  a  '  poor  widow.' 
She  could  not  have  hoped  for  '  glory  of  men ' 
(Matt.  vi.  2),  but  she  received  praise  from  One 
who  spake   as  never  man  spake.     We   are  here 


contributions  for  the  extension  of  His  kingdom, 
this  incident  shows  that  the  success  He  has  ac- 


corded has  been  on  account  of  the  gifts  which 


taught,  not  simply  to  give,  but  how  to  measure     involved  self-denial,  these  being  the  only  valua- 
the  cost  of  gifts.     Since  Christ  alone  can  bless     ble  ones  in  His  sight. 


Chapter   XIII.  1-37. 
The  Discourse  about  the  Destruction  of  yerusalem  and  the  Ejid  of  the  World. 


A 


ND  as  he  went  ^  out  of  the  temple,  one  of  his  disciples  sMatt-xxIv 
saith  unto  him,  Master,  see  ^  what  manner  of  stones  and    xxi.  5-36. 

2  what  buildings  are  here!^     And  Jesus  answering*  said  unto 
him,  Seest  thou  these  great  buildings  }  there  shall  not  be  left  ^ 

3  one  stone  upon  another,  that  shall  not  be  thrown  down.     And 
as  he  sat  upon  ^  the  mount  of  Olives,  over  against  the  temple, 

"  Peter  and  Tames  and  John  and  Andrew  asked  him  privately,  i>  See  Matt 

■^  "^  ■'         xvu.  I. 

4  Tell  us,  when  shall  these  things  be.?  and  what  shall  be^  t\\Q 

5  sign  when  all  these   things  shall  be  fulfilled .?  ^     And  Jesus  an- 
swering them  ^  began  to  say,^'' 

6  Take  heed  lest  any  man  ^^  deceive  you  :   For  ^^  many  shall 
come   in   my  name,  saying,  I  am  Christ ;  ^^  and   shall  deceive 

7  many.     And  when  ye  shall  hear  of  wars  and  rumours  of  wars, 
be  ye  ^*  not  troubled  :  for  ^^  such  ^^  things  must  needs  be  ;  ^^  but 


8  what  stones  and  what  buildings  ! 
f  is 


^  insert  forth  ^  behold 

*  omit  answering  ^  insert  here  ®  on 

8  these  things  are  all  about  to  be  accomplished  .? 

3  omit  answering  them  *°  insert  unto  them  ^^  See  that  no  man 

^2  the  best  authorities  omit  For  ^^  he 

"  omit  ye  ^^  these  "  come  to  pass 


3i6  THE   GOSPEL  ACCORDING   TO   MARK.        [Chap.  XIII.  1-37 

8  the  end  shall  not  be  i'  yet.  For  nation  shall  rise  against  nation, 
and  kingdom  against  kingdom  :  and  ^^  there  shall  be  earth- 
quakes in  divers  places,  and  ^^  there  shall  be  famines  and 
troubles  :  ^^  these  are'^'^  the  beginnings  of  sorrows.21 

9  '  But  take  ^  heed  to  yourselves  :  for  they  shall  deliver  you  up  c  Matt.x.  17,' 
to  councils  ;  and  in  the  synagogues  ye  shall  be  beaten  :  and  ye 

shall  be  brought  ^3  before  rulers  '^  and  kings  for  my  sake,  for  a 

10  testimony  against  ^^  them.     And  the  gospel  must  first  be  pub- 

1 1  lished  among  all  ^^  nations.     ^  But  ^^  when  they  shall  ^s  leadj/ou,  d  Matt.x.  19- 
and  deliver  you  up,  take  no  thought  ^^  beforehand  what  ye  shall 

speak,  neither  do  ye  premeditate  :  ^  but  whatsoever  shall  be 
given  you  in  that  hour,  that  speak  ye  :  for  it  is  not  ye  that 

12  speak,  but  the  Holy  Ghost.  Now  ^^  the  ^^  brother  shall  betray  ^^ 
the  21  brother  to  death,  and  the  father  the  son  ;  ^^  and  children 
shall  rise  up  against  their^  parents,  and  shall  cause  them  to  be 

13  put  to  death.^^  And  ye  shall  be  hated  of  all  men  for  my  name's 
sake  :  but  he  that  shall  endure  unto  ^^  the  end,  the  same  shall 
be  saved. 

14  But  when  ye  shall  '^  see  the  abomination  of  desolation, 
spoken  of  by  Daniel  the  prophet,^^  standing  where  it  '^  ought 
not,  (let  him  that  readeth  understand,)  then  let  them  that  be  in 

15  Judea  flee  to^^  the  mountains:  And  let  him  that  is  on  the 
housetop  not  go  down  into  the  house,**^  neither  enter  therem,^^ 

16  to  take  any  thing  out  of  his  house :  And  let  him  that  is  in  the 

17  field  not  turn  back  again  for  to  take  up  his  garment.*^  But 
woe  to  3^  them  that  are  with  child,  and  to  them   that  give  suck 

18  in  those  days!     And  pray  ye  that  your  flight  ^^  be  not  in  the 

19  winter.     For  in  **  those  days  shall  be  affliction,^^  such  as  was 

not  ^^*  from  the  beginning  of  the  creation  which  God  created  ^  see  chap,  x 

20  unto  this  time,*^  neither*^  shall  be.  And  except  that^^  the 
Lord  had  shortened  those  ^^  days,  no  flesh  should  be  ^^  saved : 
but  for  the  elect's  sake,  whom  he  hath  chosen,^^  he  hath  short- 

21  ened^^  the  days.     And  then  if  any  man  shall   say  to  you,  Lo, 

22  here  is  Christ  ;  ^^  or,  lo,  he  is  there  ;  ^^  believe  him  ^^  not :  For 

false  Christs  and  false  prophets  shall  rise,  and  shall  shew  signs 

"  is  not  ^8  omit  and  ^^  the  best  authorities  omit  and  troubles 

^  things  are  ^^  pains  ^^  insert  ye,  ^^  shall  stand 

2*  governors  ^s  u^to  "6  preached  unto  all  the 

2''  And  ^^  omit  shall  ^^  be  not  anxious 

'°  the  best  authorities  omit  neither  do  ye  premeditate  ^^  omit  the 

32  deliver  up  83  ^{^  child  84  gf„jf  their 

85  or  put  them  to  death  86  endureth  to 

8''  the  best  authorities  omit  spoken  of  by  Daniel  the  prophet,  ss  },g  , 

8®  unto  *"  omit  into  the  house  *^  nor  enter  in 

^2  return  back  to  take  his  cloke  ^8  Jt  44  ^;^//  jn 

*5  tribulation  ^^  hath  not  been  the  like  *'"'  until  now 

*^  and  never  *»  omit  that  so  j^g 

"  would  have  been  ^2  j^e  chose  ^8  ^\^  jjg  shorten 

"  the  Christ  65  Lq^  ^hgre  66  /^ 


Chap.  XIII.  I-37-]        THE   GOSPEL  ACCORDING   TO    MARK.  317 

and  wonders,  to  seduce,  if  it  were  possible,  even   the  elect.^" 

23  But  take  ye  heed  :  behold,  I  have  foretold  you  all  things. 

24  But  in  those  days,  after  that   tribulation,  the   sun    shall   be 

25  darkened,  and  the  moon  shall  not  give  her  light,  And  the  stars 
of  heaven  shall  fall,^^  and  the  powers  that  are  in  heaven  ^^  shall 

26  be  shaken.     And  then  shall  they  see  the  Son  of  man  coming 

27  in  the  ^^  clouds  with  great  power  and  glory.  And  then  shall  he 
send  his  '°^  angels,  and  shall  gather  together  his  elect  from  the 
four  winds,  from  the  uttermost  part  of  the  earth  to  the  utter- 

28  most  part  of  heaven.  Now  learn  a  parable  of  the  fig  tree  :  ^^ 
When  her  branch  is  yet  ^^  tender,  and  putteth  forth  leaves,  ye 

29  know  that  summer  is  near  :  ^^  So  ye  in  like  manner,^*  when  ye 
shall  ^^  see  these  things  come  ^^  to  pass,  know  that  it^^  is  nigh, 

30  even  at  the  doors.    Verily  I  say  unto  you,  that  *^  this  generation 

31  shall  not  pass,^'^  till  ^^  all  these  things  be  done.  Heaven  and 
earth  shall  pass  away  :  but  my  words  shall  not  pass  away. 

32  But  of  that  day  and  ^^  that  hour  knoweth  no  man,  no,  not  the  • 
angels  which  are  in  heaven,'^*^  neither  the  Son,  but  the  Father. 

33  Take  ye  heed, /watch  and  pray:  for  ye  know  not  when  the  /  Luke  xxi. 

34  time  is.  For  the  Son  of  man  is  ^  as  '^^  a  man  taking  a  far  jour-  is';  Heb^' 
ney,''^  who  ""^  left  his  house,  and  gave^*  authority  to  his  servants,  ^CompMatt. 
and  to  every  man  "^^  his  work,  and  "'^  commanded  '^^  the  porter  to 

35  watch.     ''Watch  ye^*  therefore:  for  ye  know   not  when    the 

.         „  h  Ver.   37- 

master  '^  of  the   house  cometh,  *  at  '^^  even,   or  at   midnight,  or     See  Matt. 

"  XXIV.    42. 

36  *  at  the  cockcrowing,  or  in  the  morning  :  Lest  coming  suddenly  'Cpmp.Matt 

37  he  find  you  sleeping.  And  what  I  say  unto  you  I  say  unto  all,  '^  ^''^^p-  ",'"■ 
^  Watch.  ^  ^^'-  35- 

^■^  that  they  may  lead  astray,  if  possible,  the  elect. 

^^  and  the  stars  shall  be  falling  from  heaven,  ^^  the  heavens 

^°  forth  the  ^^  from  the  fig  tree  learn  the  parable 

®^  is  now  become  ®^  the  summer  is  nigh  ^'^  So  ye  also 

^^  coming  ^^  he  *''  insert  away  ^^  until 

^  or  '^^  no  one,  not  even  the  angels  in  heaven 

^'  //  is  as  when  ''^  away  from  his  country  ''^  having 

''^  given  '5  each  one  ''^  omit  and 

''■'  insert  also  "^^  lord  ''^  whether  at 

This  discourse  is  recorded  by  three  Evangel-  stones  and  what  buildings.    Luke  (xxi.  5)  :  '  How 

ists   (Matthew,  Mark,  and   Luke).     All   the  ac-  it  was   adorned   with  goodly   stones   and   gifts.' 

counts  correspond  remarkably  ;  that  of  Matthew  They  seemed  almost  to  intercede  for  the  temple 

is  the  fullest.     See  on  Matt.  xxiv.     Mark  intro-  He  was  leaving. 

duces  a  few  thoughts  not  included  there.     The         Ver.    2.      These   great   buildings.      Our   Lord 

occasio7i  and  circumstances  of  delivery  (vers.  I-4)  takes  up  the  thought  of  His  disciples,  and  proph- 

are  described  most  fully  by  Mark.     In  vers.  5-23  ecies  the  complete  destruction  of  this  great  edi- 

we  find   a  reference  to  both  the   destruction   of  fice. 

Jerusalem  and  the  end  of  the  world,  the  judg-         Ver.  3.     Over  against  the  temple.     A  graphic 

ment  upon  the  Jewish  nation  being  the  prominent  stroke,  peculiar  to  Mark.     The  summit  of  Olivet 

thought ;  in  vers.  24-31  the  Lord's  second  com-  is   directly  opposite   the   temple,  the   city  lying 

vng  is  more  prominent,  and  in  vers.  32-37  it  alone  spread  out  like  a  map  before  one  sitting  there.  — 

'S  referred  to.  Andrew   (the  brother  of  Peter)  is  added  to  the 

Ver.  I .     Out  of  the  temple.     The  final  solemn  more  private  company  on  this  occasion, 
departure  (see  Matt.  xxiv.  i).  — One  of  his  dis-         Ver.  4.     When  these  things  are  all  about  to  be 

ciples.      Mark   is    most    definite    here.  —  What  accomplished.     In  all  three   accounts  '  the  sign ' 


3i8 


THE   GOSPEL   ACCORDING    TO    MARK.         [Chap.  XIII.  i- 


is  asked  for.  The  full  form  of  the  question  here 
given  (especially  the  position  of  '  all ')  shows 
that  they  classed  together  the  destruction  of 
Jerusalem,  the  return  of  our  Lord  and  the  end  of 
the  world,  as  one  great  series  of  events,  about 
which  He  had  often  spoken  to  them.  Hence 
both  are  spoken  of  in  the  answer,  though  not 
joined  in  time. 


Foundation  Stones  on  the  Temple  Area. 

Ver.  5.  Began  to  say.  Began  His  first  ex- 
planation, which  probably  took  a  wider  range 
than  they  had  expected.  —  See.  The  opening 
sentence  is  the  same  as  in  Matthew,  but  Mark 
repeats  this  word  several  times  (vers.  9,  23,  33). 

Vers.  6-8.     See  on  Matt.  xxiv.  5-8  ;  so  Luke. 

Ver.  9.  In  the  synagogues.  The  punctua- 
tion is  doubtful.  The  literal  meaning  is :  '  into 
synagogues.'  This  may  be  explained  'ye  shall 
be  taken  into  synagogues  and  beaten  ; '  the  syna- 
gogue being  the  place  where  such  punishments 
were  inflicted  for  greater  publicity.  Others  join 
this  with  what  precedes ;  '  to  councils  and  to 
synagogues ;  ye  shall  be  beaten,'  etc.  (Comp. 
Matt.  X.  17,  18.) 

Ver.  10.  Must  first  be  preached  unto  all  the 
nations.  'Preached,'  lit.  proclaimed,  which  is 
the  proper  conception  of  preaching.  See  on 
Matt.  xxiv.  14.  Here  it  comes  earlier.  But  the 
sense  is  the  same.  Their  martyrdom  would 
spread  the  gospel,  and  this  spread  should  pre- 
cede the  end  of  the  woes,  in  distinction  from  the 
beginning  (ver.  3).  A  twofold  fulfilment  of  this 
verse  is  most  probable. 

Ver.  II.  Be  not  anxious  beforehand.  Peculiar 
to  Mark,  though  Luke  xxi.  14,  15,  resembles  it. 
The  same  thought  occurs  in  Matt.  x.  19,  20.  The 
two  discourses  have  other  points  of  resemblance. 
'  Neither  do  ye  premeditate,'  is  to  be  omitted. 

Vers.  12,  13.  Comp.  Matt.  xxiv.  9,  10,  13  ;  x. 
21,  22.  —  Endureth.  In  the  confession  of  Christ 
('for  my  name's  sake').  Confessor  once  meant 
martyr !  When  Mark  wrote,  martyrdom  was 
common.  Suffering  for  Christ's  sake  has  not 
ceased. 


Vers.  14-20.  See  on  Matt.  xxiv.  15-22.  Here, 
as  there,  the  prominent  reference  is  to  the  de- 
struction of  Jerusalem,  answering  the  question 
of  the  disciples  more  directly  than  what  precedes. 
'  Spoken  of  by  Daniel  the  prophet,'  is  to  be 
omitted ;  probably  inserted  from  Matthew.  — 
Where  it  ought  not  (ver.  14)  is  less  definite  than 
'in  the  holy  place'  (Matthew).  'Your  flight' 
(ver.  18)  was  probably  inserted  to  conform  with 
Matthew.  —  The  like  (ver.  19).  Peculiar  to  Mark, 
who  gives  a  peculiarly  solemn  form  of  this  pre- 
diction, in  accordance  with  his  style.  — Whom  he 
chose  (ver.  20).  —  Did  he  shorten  the  days.  In 
this  vivid  way,  the  choice  of  believers,  and  the 
shortening  of  the  days  are  spoken  of  diSpast,  both 
being  parts  of  God's  purpose,  which  will  be  ful- 
filled. 

Vers.  21-23.  S^^  °"  Matt.  xxiv.  23-25,  also 
vers.  26-28,  which  have  no  parallel  here.  In  ver. 
23  we  find  again :  But  take  ye  heed.  '  Ye '  is 
emphatic.  —  All  things  is  peculiar  to  Mark's  ac- 
count. 

Ver.  24,  ff.  From  this  point,  the  reference  is 
to  the  second  coming  of  Christ,  the  fulfilment  of 
'these  things  all'  (ver.  4),  in  the  widest  sense. 
See  on  Matt.  xxiv.  29.  —  But.  Here  almost 
equivalent  to  '  nevertheless  ; '  although  I  have 
foretold  you  all  things,  yet  the  subsequent  tribu- 
lations may  still  astonish  you.  —  After  that  tribu- 
lation. The  length  of  the  interval  is  not  definitely 
indicated.  See  on  Matt.  xxiv.  29,  and  Luke  xxi. 
24.  On  the  rest  of  the  verse  and  ver.  25  see 
Matt.  xxiv.  29,  30,  where  a  number  of  details  are 
added.  Comp.  also,  Luke  xxi.  25,  26,  where  the 
language  is  quite  different.  —  And  the  stars  shall 
be  falling.     This  vivid  form  is  peculiar  to  Mark. 

Ver.  26.  And  then.  So  Luke  ;  Matthew  being 
less  definite.  All  three  Evangelists  give  the 
thought  of  this  verse  with  precisely  the  same  de- 
tails, and  yet  each  varies  from  the  other  two  in 
words.  A  striking  proof  of  independence,  Mark 
alone  has  :  in  clouds ;  Matthew :  '  on  the  clouds  of 
heaven,'  Luke  :  '  in  a  cloud.'  —  With  great  power 
and  glory.     See  on  Matt.  xxiv.  30. 

Ver.  27.  From  the  uttermost  part  of  the  earth, 
etc.  Probably  an  allusion  to  the  apparent  junc- 
tion of  earth  and  sky  at  the  visible  horizon,  but 
in  any  case  it  refers  to  the  whole  world.  Mat- 
thew gives  a  different  form,  and  inserts  '  with  a 
trumpet  of  great  sound.' 

Vers.  28-31.  See  on  Matt.  xxiv.  32-35  ;  almost 
word  for  word  the  same.  Comp.  also,  Luke  xxi. 
29-33,  where  the  form  is  different,  but  the  thought 
precisely  identical. 

Ver.  32.  Neither  the  Son.  Here  distinguished 
from  '  angels,'  as  above  them,  since  there  is  a 
climax,  'angels,'  'the  Son,'  'the  Father.'  The 
verse  is  to  be  taken  in  its  plain  sense  (see  on 
Matt.  xxiv.  36)  as  part  of  the  mystery  of  Christ's 
humiliation,  a  self-limitation,  a  self-emptying  of 
the  God-man. 

Ver.  33-37.  Here  the  three  accounts,  though 
preserving  the  same  general  tone,  differ  in  de- 
tails. Matthew  (vers.  37-41)  refers  to  the  days 
of  Noah,  as  illustrating  the  suddenness  of  the 
Lord's  coming,  and  then  records  the  exhortation 
to  watchfulness  in  connection  with  the  figure  of  a 
thief  breaking  in,  then  of  a  lord  who  surprises 
his  servants.  Luke  is  almost  literal  in  his  ac- 
count of  the  warning,  while  Mark  introduces  a 
regular  parable,  which  bears  some  resemblance 
to  the  figure  in  Matthew's  account,  but  makes 
the  '  porter'  the  chief  person.     This  accords  with 


Chap.  XIV.  i-ii.]        THE   GOSPEL  ACCORDING   TO   MARK.  319 

the  repetition  of  the  phrase,  '  take  heed.'    Watch-  Whether  at  even,  etc.     With  that  graphic  detail 

ful  honesty  on  the  part  of  a  steward  is  the  promi-  which  characterizes  this  Gospel,  four  watches  of 

nent  feature  in  the  figure  recorded  by  Matthew  ;  the  night  (closing  at  9,  12,   3,  and  6  o'clock)  are 

honest  watchfulness  on  the  part  of  the  porter,  in  mentioned.    The  coming,  unexpected  and  sudden, 

the  parable  recorded  by  Mark.     Possibly  ver.  34  will  be  at  night. 

contains  an  allusion  to  the  parable  of  the  talents        Ver.  36.    Coming  suddenly  (as  He  will  come) 

(Matt.  XXV.  14-30).  he  find  you  sleeping  (which  was  a  neglect  of  His 

Ver.  33.  Watch,  or,  '  be  awake  ;' not  the  word  express  command).  The  special  duty  of  the 
usually  thus  translated.  The  words  and  pray  Apostles,  as  representing  the  ministry,  is  doubt- 
are  omitted  by  some  ancient  authorities.  —  For  ye  less  referred  to. 

know  not  when  the  time  is.     Because  of  this  un-         Ver.  37.     I  say  unto  all,  watch-     Though  the 

certainty,  be  awake.     See  on  Matt.  xxiv.  42.  Apostles    and    the   ministry   are    watchmen    and 

Ver.  34.     It  is  as   when  a  man.     The  whole  porters,  yet  all    believers   are   to  be  incessantly 

matter  of  watchfulness  is  as  in  the  following  par-  watchful  and  for  the  same  reasons.     The  time  of 

able. — Away  from  his  country,  sojourning  in  a  our  Lord's  coming,  whether  at  our  death  or  in  His 

foreign  land.  —  Having  left  his  house  and  given  personal   appearing,  is   uncertain ;   therefore  we 

authority  (/.  e.,  the  delegated  power  necessary  for  should   always  be   ready.     Faithfulness  to  Him 

their  duty)  to  his  servants,  to  each  one  his  work  bids   us    not   only  work  but    watch.     Matthew 

(the    authority   being    joined    with    duty),    com-  (chap.   xxv. )  gives   an   account   of   the    parables 

manded  also  the  porter  (as  it  were  at  the  door,  which  followed,  but  the  most  important  part  of 

just  as  he  went  away)  to  watch.     This  injunction  the  discourse  is  doubtless  what  is  contained  in  all 

is  the  main  point  of  the  parable.  three  narratives,  namely,  the  coming  of  the  Lord 

Ver.   35.     Watch  therefore.      '  Ye  '    is   to   be  and  our  duty  to  be  watchful, 
omitted,  since  '  watch  '  is  the  emphatic  word.  — •. 


Chapter  XIV.   i-ii. 


The  Cotcncil  of  the  Rulers,  the  Anointing  at   Bethany,  and  the    Agreement 

of  yudas. 

1  "    A   FTER  ^  two  days  was  the  feast  of  the  passover,  and  ^^"^  "''^Jf'.'^i^^^ 

-^~~^  unleavened  bread  :  and  the  chief  priests  and  the  scribes    ^'"'-  '•  ^• 
sought  how  they  might  take  him  by  craft,^  and  put   him  to 

2  death.^     But  ^  they  said,  Not  on  the  feast  day^  lest  there  be 
an  uproar  "  of  the  people. 

3  *  And  being  ^  in  Bethany,  in  the  house  of  Simon  the  leper,  as  *  ^^j^j^'j^, 
he  sat  at  meat,  there  came  a  woman  having  an  alabaster  box    ""'  '"^' 

''  of  ointment  of  spikenard  very  precious  ;  ^  and  ^^  she  brake  the  "^  J°^"  ^"-  ^ 

4  box,  and  poured  it  on  his  head.     And  there  were  some  that  had 
indignation  within  ^^  themselves,  and  said,^^  \Yhy  was  ^^  this 

5  waste  of  the  ointment  made  .''  ^*     For  it  ^^  might  have  been  sold 
for  more  than  three  hundred  pence,  and  have  been  ^^  given  to 

6  the  poor.     And  they  murmured  against  her.    And  ^"^  Jesus  said. 
Let  her  alone  ;  why  trouble  ye  her  1  she  hath  wrought  a  good 

7  work  on  me.     For  ye  have  the  poor  with  you  always,^^  and 
whensoever  ye  will  ye  may  ^^  do  them  good  :  but  me  ye  have 

8  not  always.     She  hath  done  what  she  could  :  she  is  come  afore- 

9  hand  to  anoint  my  body  '^^  to  the  burying.     Verily  ^^  I  say  unto 
you,  Wheresoever  this  "^  gospel  shall  be  preached  throughout 

1  Now  after  ^  and  the  ^  with  subtlety  *  kill  him 

5  For  ®  during  the  feast  '  lest  haply  there  shall  be  a  tumult 

8  while  he  was  ^  costly  ^°  omit  and 

"  that  were  sore  displeased  among  ^^  saying 

•3  To  what  purpose  hath  "  been  made 

15  the  best  authorities  read  this  ointment  ^^  omit  have  been 

17  But  ^^  always  with  you  1^  can 

2°  hath  anointed  my  body  beforehand  ^i  And  verily  ^^  the 


d  Matt.  xxvi. 
14-16;  Luke 
xxii.  3-6. 


320  THE    GOSPEL   ACCORDING    TO    MARK.  [Chap.  XIV.  1-26. 

the  whole  world,  this'^'^  also    that   she   hath  done^*   shal    be 
spoken  of  for  a  memorial  of  her. 

10  '^And  Judas  Iscariot,  *one^^  of  the  twelve,  went  ^^  unto  the 

11  chief  priests,   to   betray  him  2''   unto  them.     And  when   they^joh„^vL 
heard  it,  they  were   glad,  and   promised  to  give   him   money. 
And  he  sought  how  he  might  conveniently  betray  him.^^ 

28  that  ^*  which  this  woman  did  ^5  jjg  that  was  one 

2^  insert  away  ^'^  that  he  might  deliver  him  up 

2^  deliver  him  up 


Chronology.  See  pp.  208,  209.  To  the 
prediction  of  Matt.  xxvi.  i,  2,  Mark  gives  no  par- 
ellel.  His  account  of  the  anointing  at  Bethany 
resembles  that  of  John  (xii.  1-8),  but  he  gives 
independent  details,  in  his  graphic  manner. 

Ver.  I.  After  two  days.  Probably  on  Tuesday 
evening  after  the  denunciation  of  the  scribes,  etc. 
Possibly,  however,  on  Wednesday.  —  The  feast 
of  the  Passover  and  the  unleavened  bread.  The 
Passover  meal  was  the  beginning  of  the  feast  of 
unleavened  bread,  which  lasted  for  seven  days. 
On  the  further  details  of  the  conspiracy,  see  on 
Matt.  xxvi.  3-5. 

Ver.  2.  Lest  haply  there  shall  be  a  tumult. 
The  form  indicates  expectation  that  this  would 
certainly  result. 

Ver.  3.  While  he  was  in  Bethany.  Indefinite 
as  in  Matthew's  account.  —  Ointment.  John  : 
'  a  pound,'  etc.  —  Spikenard,  or  '  nard  pistic' 
'  Nard '  means  an  oriental  gum,  but  the  Greek 
word  '  pistic  '  is  akin  to  the  word  meaning  '  faith- 
ful,' and  probably  refers  to  the  purity  of  the 
precious  gum.  But  others  understand  it  as  mean- 
ing 'drinkable,'  i.e.,  liquid;  some  think  that  the 
adjective  refers  to  the  place  from  which  it  came. 
—  Very  costly.  See  ver.  5  ;  comp.  John  xii.  5.  — 
She  brake  the  box.  Crushing  the  neck  of  the 
cruse  with  the  hand.  See  notes  on  Matthew. 
Mark  alone  gives  this  detail. 

Ver.  4.  There  were  some.  Matthew  :  '  His 
disciples  ; '  John  :  '  one  of  His  disciples,  Judas,' 
etc.  The  best  authorities  omit  the  words,  '  and 
said.'  Judas  alone  spoke  out ;  the  feeling  was 
general,  though  no  doubt  instigated  by  him. 
See  on  John  xii.  6. 

Ver.  5.  And  they  murmured  against  her.  Pe- 
culiar to  Mark.     The  original  seems  to  indicate  a 


harsh  address  to  Mary,  though  there  was  proba- 
bly also  a  general  murmur  against  her. 

Ver.  6.  Let  her  alone  (so  John,  but  addressed 
in  the  singular  to  Judas).  — The  rest  of  the  verse 
corresponds  with  Matthew. 

Ver.  7.  Whensoever  ye  will  ye  can  do  them 
good.  Peculiar  to  Mark,  but  implied  in  the  other 
accounts. 

•  Ver.  8.  She  hath  done  what  she  could.  Lit., 
'what  she  had  she  did.'  Peculiar  to  Mark. 
High  praise  !  What  she  did  was  a  costly  work  in 
itself,  and  yet  is  judged  by  the  same  standard  as 
the  act  of  the  poor  widow  (chap.  xii.  44),  on 
whom  a  similar  commendation  is  bestowed.  — 
She  hath  anointed  my  body  beforehand.  These 
words  most  plainly  indicate  that  Mary,  even  if 
she  did  not  understand  the  full  significance  of  her 
act  of  love,  in  some  sense  anticipated  His  speedy 
death.  —  Burying.  The  Greek  word  refers  to 
the  whole  preparation  for  the  tomb. 

Ver.  9.  Throughout  (literally  '  into  ')  the  whole 
world.  This  graphic  touch  pictures  the  future 
work  of  evangelization ;  the  gospel  going  out 
into  the  whole  world.  On  the  important  infer- 
ences from  this  verse,  see  note  on  Matt.  xxvi.  13. 

Vers.  10,  II.  See  on  Matt.  xxvi.  14-16  ;  Luke 
xxii.  3-6.  Both  accounts  are  fuller.  —  He  that 
was  one  of  the  twelve,  lit.,  '■the  one  of  the 
Twelve,'  pointing  to  a  well-known  one.  —  That 
(in  order  that)  he  might  deliver  him  up  unto 
them.  The  definite  purpose  of  Judas  is  brought 
out  more  fully  here  than  by  Matthew.  The  de- 
livery to  them  involved  all  the  rest  of  our  Lord's 
sufferings.  —  When  they  heard  it.  Hearing  the 
proposal.  This  is  peculiar  to  Mark.  — Promised. 
The  money  was  probably  not  paid  until  the  night 
of  the  betrayal. 


■^°A 


Chapter  XIV.    12-26. 

The  Lord's   Supper. 

ND^    the   first    day   of   unleavened    bread,   when    they  ^matt. xxvi. 
Killed  ^   the   passover,    his    disciples    said  ^   unto    him,    xxii.  7-13. 

Tin  -111  ^'  Q.OX.  V.  7. 

Where  wilt  thou  that  we   go  and  prepare*   that  thou  mayest 

13  eat  the  passover  }     And  he  sendeth  forth  ^  two  of  his  disciples, 
and  saith  unto  them.  Go  ye  ^  into  the  city,  and  there  shall  meet 

14  you   a  man   bearing   a   pitcher   of   water:    follow  him.     And 
2  sacrificed  3  g^v  *  make  ready 


*  insert  on 
^  omit  forth 


say 
omit  ye 


Chap.  XIV.  12-26.]        THE   GOSPEL  ACCORDING   TO   MARK.  321 

wheresoever  he  shall  go'''  in,  say  ye^   to  the  goodman  of  the 
house,  The  Master  saith,  Where  is  the^  '' guestchamber,  where  I  '-  ^^'f;^"^' 

15  shalP  eat  the  passover  with  my  disciples  }  And  he  will  ^°  shew 
you   a   large   upper   room   furnished  and  prepared :  ^^   there  ^^ 

16  make  ready  for  us.  And  his  ^^  disciples  went  forth,  and 
came  into  the  city,  and  found  as  he  had  said  unto  them : 
and  they  made  ready  the  passover. 

17,  18     ''And  in  the  1*  evening  he  cometh  with  the  twelve.     And    2o44rLuKB 
as  they  sat  and  did  eat,^^  Jesus  said,  Verily  I  say  unto  you,  One    2^. ' '  ' 

19  of  you  which  eateth  with  me  shall  betray  me.^^  And  ^^  they 
began  to  be  sorrowful,  and  to  say  unto  him  one  by  one,  Is  it  I .-' 

20  and  another  said,  Is  it  I  .-'  ^^  And  he  answered  and  ^^  said  unto 
them,  It  is  one  of  the  twelve,  that^*^  dippeth  with  me  in  the 

21  dish.  The  2^  Son  of  man  indeed  ^^  goeth,  as  ^^  it  is  written  of 
him  :  but  woe  to  ^"^  that  man  by  ^^  whom  the  Son  of  man  is 
betrayed  !  good  were  it  for  that  man  if  he  had  never  ^  been 
born. 

22  *  And  as  they  did  eat,^^  Jesus  ^^  took  bread,  and  blessed,  and  ^    26-29;  lukb 
brake  it,  and  gave  to  them,  and  said,  Take,  eat  ;  ^^  this  is  my    2°.  is; '  Cor, 

'^        XI.  23-25. 

23  body.     And  he  took  the  ^'^  cup,  and  when  he  had  given  thanks, 

24  he  gave  it  ^^  to  them :  and  they  all  drank  of  it.  And  he  said 
unto  them.  This  is  my  blood  of  the  new  "^  testament,^^  which  is 

25  shed  for  many.  Verily  I  say  unto  you,  I  will  drink  no  more  of 
the  fruit  of  the  vine,  until  that  day  that  ^^  I  drink  it  new  in  the 
kingdom  of  God. 

26  •''And  when  they  had  sung  a  hymn,  they  went  out  into  2*  the  "^^^"^  ^"^ 
mount  of  Olives. 

"^  enter  *  the  best  authorities  read  my  ^  may  ^°  insert  himself 

1^  ready         ^^  and  there  ^^  the  ^*  when  it  was  ^^  were  eating 

1^  One  of  you  shall  betray  me,  even  he  that  eateth  with  me 
1'^  omit  And  ^*  the  best  authorities  omit  and  another  said^  Is  it  I  ? 

^^  ojfiit  answered  and  ^'^  he  that  ^^  For  the  ^^  omit  indeed 

23  even  as  ^*  unto  ^^  through  ^^  not  ^'^  he 

2^  when  he  had  blessed,  he         "^  Take  ye  ;  the  best  authorities  omit  eat 
3"  a  3^  otnit  it  ^^  the  best  authorities  omit  new 

33  covenant  34  ^vhen 

Contents  :    The  preparation   (vers.    12-16) ;  unloads  his  beast,  or  halts  for  the  night ;  then  an 

the /aj-jOT/^r  (vers.  17-21)  ;    the  iiistitiition  of  the  inn   or  place   of   public   entertainment;    then   a 

Lorcfs  Slipper  (vers.  22-26).      On  the  mode  of  hired  room,  as  here  '  (Alexander).     The  correct 

celebrating  the  Passover,  see  on  Matthew  xxvi.  reading  '  my,'  is  suggestive.     Our  Lord  lays  claim 

17-30  ;    on  the  chronology,  see  p.  208.     The  ac-  to  it,  even  though  it  were  to  be  hired, 

count  before  us  presents  little  that  is  peculiar.  Ver.  15.    Tipper  room.      On  the  second  floor. 

Vers.  12-16.     The  preparation  for  the  Pass-  Some  think  it  was  the  '  Alijah,'  or  the  room  on 

over.  the  housetop,  as  represented  in  the  accompany- 

Ver.  13.      Two   of  his  disciples.      Luke   gives  ingcut. — Furnished,  z.  f.,  with  tables  and  couches, 

their  names  :  '  Peter  and  John.'  —  A  man  bearing  —  Ready,  i.  e.,  by  the  householder,  who  provided 

a  pitcher  of  water.     This  was  the  sign  by  which  the  lamb,  etc.     See  on  Matt.  xxvi.   17.  —  Make 

they  should  know  him.     The  vessel  was  earthen,  ready.     The   further  preparations  necessary  fon 

but  the  fact  has  no  necessary  significance.  the  passover. 

Ver.  14.     To  the  goodman  of  the  house,   or.  Vers.  17-21.     The   Passover  Celebration. 

'master  of  the  house.'      Evidently  not  the  man  See  on  Matt.  xxvi.  20-25;  comp.  the  parallel  ac- 

they  followed.  — My  guest-chamber.     '  The  word  counts  of  Luke  and  John, 

used  properly  denotes  a  place  where  a  traveller  Ver.  18.    One  of  you  shall  betray  me,  even  he 

VOL.  I.  21 


322 


THE   GOSPEL  ACCORDING   TO    MARK,         [Chap.  XIV.  12-52 


that  eateth  with  me.     The  first  clause  is  word 
for  word  the  same  in  the  accounts  of  Matthew, 


Upper  Room,  or  Guest  Chamher. 


as  ver.  20,  indicate,  that  Judas  reclined  near  Him. 
On  the  probable  order  of  the  various  incidents 
narrated  by  the  four  Evangelists,  see  Matt.  xxvi. 
21. 

Ver.  19.  The  question  of  Judas  (Matthew)  is 
omitted   here.     Comp.   at  this  point  John   xiii. 

23-30- 

Vers.  22-26.  The  Institution  of  the 
Lord's  Supper.  See  notes  on  p.  219 ;  comp. 
Luke  xxii.  19,  20;  i  Cor.  xi.  23-25;  also  John 
vi.  51  ff.  The  peculiarities  of  Mark's  account, 
which  resembles  closely  that  of  Matthew,  are 
merely  the  omission  of  '  eat '  (ver.  22)  ;  the  in- 
sertion of  the  clause  :  And  they  all  drank  of  it 
(ver.  23)  ;  the  omission  of  the  words  :  'for  the 
remission  of  sins,'  after  for  many  (ver.  24),  and 
the  slightly  briefer  form  of  the  thought  in  ver. 
25. —  On  the  incidents  which  occurred  before  the 
departure  to  the  Mount  of  Olives,  and  the  proba- 


Mark,  and  John  ;  the  last  clause,  so  graphic,  and     bility  that  Peter's  denial  was  twice  foretold,  see 
so  full  of  grief,  is  peculiar  to  Mark.    This,  as  well     notes  on  Matt.  xxvi.  30,  31-46. 


Chapter  XIV.  27-52. 
The  Way  to  Gethsemane ;  the  Agony  in  the  Garden  ;  the  Betrayal. 

27  «   A   ND  Jesus  saith  unto  them,  All  ye  shall  be  offended  be-  «  matt.xxv!. 

-^X    cause  of  me  this  night  :^  for  it  is  written,  *I  will  smite  i>  Zkqh.xiW.j. 

28  the  Shepherd,  and  the  sheep   shall  be  scattered.^     But  ^  after 

29  that  I  am  risen,*  I  will  go  before  you  into   Galilee.     But  Peter 
said   unto  him.  Although   all   shall  be  offended,  yet  will  not  I. 

30  And  Jesus  saith  unto  him,  Verily  I  say  unto  thee.  That  this 

31  day,  even  in  this  night,  before  the  cock  crow  '^  twice,  thou^  shalt  c  Vers.  68, 72 
deny  me   thrice.     But   he  spake  the  more^  vehemently,  If  I 
should'^  die  with  thee,I  will  not  deny  thee  in  any  wise.^     Like- 
wise ^  also  said  they  all. 

32  ''And  they  came  to  '^^  a  place  which  was  named  Gethsemane  : 
and  he  saith   to  his  disciples.  Sit  ye  here,  while  I  shall  pray. 

33  And  he  taketh  with  him  Peter  and  James  and  John,  and  began 

34  *  to  be  sore  amazed,  and  to  be  very  heavy  ;  ^^  And  ^^  saith  unto 
them.  My  soul  is  exceeding  sorrowful  ^-^  unto  death  :  tarry  ye 

35  here,  and  watch.     And  he  went  forward  a  little,  and  fell  on  the 
ground,  and  prayed  that,  if  it  were  possible, -^  the  hour  might ■^lomp'!  Luke 

36  pass  1*  from  him.     And  he  said,  "Abba,  Father,  all  things  are  g  n'^m";;;!. 
possible  unto  thee  ;  take  away  this  cup  from  me  :  nevertheless,^    6.^'  ^'''■'''" 

37  not  what  I  will,  but  what  thou  wilt.     And  he  cometh,  and  find- 
eth  them  sleeping,  and  saith  unto  Peter,  Simon,  sleepest  thou  .? 

38  couldest  not  thou  watch  one  hour.?     Watch  ye  ^^  and  pray,  lest 

^  the  best  authorities  omit  heca.use  of  me  this  night  2  ^-f^sert  abroad 

8  Howbeit  4  raised  up 

*  That  thou,  to-day,  even  this  night,  before  the  cock  crow  twice  {according 

to  the  best  authorities)  6  exceeding  ''  must 

8  omit  in  any  wise  ^  And  in  like  manner  ^o  come  unto 

"  greatly  amazed,  and  sore  troubled  12  jfisert  he 

"  insert  even  "  insert  away  is  ^;,„y  yg 


d  Matt.  xxvi. 
36-46 ;  Luke 
xxii.  40-46 


e  See  chap.  ix. 
15- 


Chap.  XIV.  27-52.]         THE   GOSPEL  ACCORDING   TO    MARK.  323 

ye  enter  ^^  into  temptation.     The  spirit  truly  u  ready,^'  but  the 

39  flesh   is  weak.      And  again    he  went   away,   and   prayed,   and 

40  spake  ^^  the  same  words.  And  when  he  returned,  he  ^^  found 
them  asleep  again,2o  (for  their  eyes  were  ^^  heavy,)  neither  ''wist 

41  they  22  what  to  answer  him.     And   he   cometh  the   third   time, /,  comp.chap. 
and  saith   unto  them,  Sleep  on   now,  and   take  j/oi^r  rest ;  it  is     "''  ^" 
enough,  '  the  hour  is  come  ;  behold,  the  Son  of  man  is  betrayed 

42  into  the   hands  of  sinners.     Rise   up,^^  let  us  go  ;  ^^  lo,^^  he  that  /  Ver  35. 
betrayeth  me  is  at  hand. 

43  *And   immediately,^"  while   he  yet   spake,  cometh  Judas,  one 

of  the  twelve,  and  with   him  a  great  2'  multitude  with  swords  ^matt.xxvI. 
and  staves,  from  the  chief  priests  and  the  scribes  and  the  elders,    ^^.t^r'sit 

44  And  28  he  that  betrayed  him  had  given  them  a  token,  saying,    ^-"i?  "'"'• 
Whomsoever  I  shall  kiss,  that  same  29  is  he ;  take  him,  and  lead 

45  /lim  away  safely.  And  as  soon  as  ^^  he  was  come,  he  goeth 
straightway  ^i  to  him,  and  saith,  Master,32  Master  ;  ^^  and  kissed 

46  him.      And    they    laid    their   hands    on    him,    and    took    him. 

47  And  ^*  one  of  them   that   stood   by  drew  a -^^  sword,  and   smote 

48  a^^  servant  of  the  high  priest,  and  cut  3"  off  his  ear.  And 
Jesus  answered  and  said  unto  them.  Are  ye  come  out,  as 
against  a  thief,"^^  ^i^h  swords  and  wit/i  ^^.sta.ves  to  take''°  me  .^ 

49  I  was  daily  with  you   in  the  temple  teaching,  and  ye  took  me 

50  not:  but  the  Scriptures  must  ^^  be  fulfilled.  And  they  all  for- 
sook him,  and  fled. 

51  And  there  followed  him  a  certain  young  man,*^  having  a 
linen  cloth  cast  about /rw^^  naked  ^^c^/;  and  the  young  men"^ 

52  laid"*^  hold  on  him  :  And  he  left  the  linen  cloth,  and  fled  from 
them  *^  naked. 

^®  that  ye  enter  not  ^'^  indeed  is  willing  ^^  saying 

^^  i/ie  best  mithorities  read  a.g3i\n  he  came  and  ^o  sleeping 

^'^  insert  very  ^'^  and  they  knew  not  ^3  Arise  ^'^  begoing 

25  behold         26  straightway         ^7  ^/^^  ^^j.^  authorities  omit  great         -^  Now 

29  omit  same  ^°  when  ^1  straightway  he  came  ^2  Qreek  Rabbi 

23  omit  l\l?iS\.e:r  {second  ti//ie)  ^^  But  a  certain         ^^  his 

2^  the  ^''  took  2^  robber  ^^  omit  with 

*°  seize  ^^  but  this  is  done  that  the  Scriptures  might 

"•2  a  certain  young  man  followed  with  him  ^^  him,  on  his 

^*  they  {according  to  the  best  authorities)  ^^  lay 

^^  the  best  authorities  omit  from  them 

On  the   harmony,  see  on   Matt.  xxvi.  31-46.  The  detailed  form  of  this  saying,  together  with 

The   conversation,  recorded  in  vers.  27-31,  took  Mark's   relation    to    Peter,   suggests  that  this  is 

place    on   the    way   to    Gethsemane.      Mark   in-  the  exact  form    in  which  it  was  uttered.     Peter 

troduces  a  new  and  striking   incident  (vers.  51,  afterwards  (ver.  72),  and  doubtless  always  called 

52).  to  mind  this  saying. — To-day.  During  the  twenty- 

Vers.    27-31.     The   Way    to    Gethsemane.  four  hours,  beginning  at  sundown. — This  nighit. 

In  close   agreement  with  Matthew.     The  words  The  prediction  becomes  more  specific.  —  Before 

'because  of  me  this  night'  (ver.    27)  should  be  the  cock  crow  twice.     Before  the  usual  time  of 

omitted.     In  ver.  28,  Mark  introduces  a  stronger  the  second  cock-crowing,  about  three  o'clock  in 

word,  howbeit,  '  notwithstanding  '  this  scattering,  the    morning.     This   was    usually    called    '  cock- 

you  will  be  gathered  again  in  Galilee.     See  on  crowing'  (ciiap.  xiii   35). 

Matt.  xxvi.  32.  Ver.    31.      He    spake    exceeding   vehemently. 

Ver.  30.     That   thou,    emphatic,  '  even   thou.'  This  might  be  paraphrased  :   '  he  went  on  repeat- 


324 


THE   GOSPEL   ACCORDING   TO    MARK.         [Chap.  XIV.  27-52 


ing  superabundantly.'  The  correct  reading  em- 
phasizes the  intensity  of  the  denial. — And  in 
like  manner  also,  etc.  These  protestations  occu- 
pied some  time,  probably  continuing  until  they 
entered  Gethsemane. 

Vers.  32-42.  The  Agony  in  Gethsemane. 
See  on  Matt.  .\.\vi.  36-40  ;  comp.  especially  Luke 
xxii.  39-46. 

Ver.  ;i^.  To  be  greatly  amazed  and  sore  trou- 
bled. The  first  expression  used  by  Mark  is 
stronger  than  that  used  by  Matthew,  the  second 
is  the  same  in  both  Gospels. 


Ver.  35.    The  hour  might  pass  away  from  him. 

The  '  hour  '  representing   the  specific  conflict  of 
that  hour  in  the  garden.     See  p.  218. 

Ver.  36.  Abba,  Father.  Mark  gives,  not  only 
the  substance  of  the  prayer  (ver.  35),  but  some 
of  the  words  of  our  Lord.  '  Abba  '  is  the  word 
for  '  Father '  in  the  dialect  of  that  time  and  coun- 
try. In  explanation  Mark  adds  the  Greek  word. 
But  before  this  Gospel  was  written,  '  Abba 
Father  '  came  into  general  use  as  an  address  to 
God  (Rom.  viii.  15;  Gal.  iv.  6),  probably  from 
our  Lord's  use  of  the  former  word. — All  things 


Old  Olive  Trees  in  Gethsemane. 


are  possible  unto  thee.  Peculiar  to  Mark,  and 
doubtless  a  part  of  the  very  form  used.  —  How- 
beit,  not  what  I  will.  The  form  differs  from 
that  of  Matthew,  and  might  be  paraphrased  : 
'  But,  t/ie  great  question  is,  not  what  I  will,  but 
what  thou  wilt.' 

Ver.  38.  The  spirit,  etc.  Precisely  as  in  Mat- 
thew, though  differently  translated  in  the  E.  V. 

Ver.  40.  And  they  knew  not,  etc.  Comp. 
Peter's  remark  on  the  Mount  of  Transfiguration 
(chap.  ix.  6).  They  could  make  no  reply,  either 
from  a  sense  of  their  failure,  or  more  probably 
from  physical  stupor. 

Ver.  41.  The  third  time.  The  third  prayer, 
mentioned  in  Matt.  xxvi.  44,  is  of  course  implied 
here.  —  It  is  enough.  That  is,  enough  of  your 
watching  with  me,  or  seeming  to  watch  with  me. 
Even  could  you  watch,  it  would  no  longer  avail, 
the  hour  is  come.  A  number  of  other  interpreta- 
tions have  been  given,  but  they  are  open  to  seri- 
ous objections.  It  can  scarcely  mean,  it  is  enough 
of  sleep  ;  and  it  is  very  improbable  that  between 
that  permission  and  this  expression  sufficient  time 
intervened  to  allow  them  to  sleep.  Some  explain 
it :  the  conflict  is  over  ;  others  :  he  (;'.  e.,  the  be- 
trayer) is  still  far  off.     But  the  former  is  contrary 


to  usage,  and  the  latter  to  the  context.  The  single 
word  in  the  original  is  therefore  well  rendered  ; 
'  it  is  enough.'     See  further  on  Matt.  xxvi.  45. 

Ver.  43-52.  The  Betrayal.  See  on  Matt. 
47-56  ;  comp.  Luke  xxii.  47-53  ;  John  xviii.  3-12. 

Ver.  43.  Straightway.  Mark's  favorite  ex- 
pression ;  the  appearance  of  Judas  and  his  band 
was  sudden.  —  The  scribes.  Peculiar  to  Mark,  as 
in  other  cases. 

Ver.  44.  Had  given  them  a  token.  This  is 
brought  out  more  distinctly  here  than  in  Mat- 
thew. The  word  'token  '  confirms  the  view  that 
the  Roman  soldiers  had  been  instructed  to  obey 
this  sign. — Lead  him  away  safely.  Either  in 
such  a  way  as  to  prevent  any  attempt  at  rescue,  or 
'  confidently,'  without  being  afraid  of  Him.  The 
former  is  more  probable. 

Ver.  44.  Master,  '  Rabbi.'  This  was  hypo- 
critical reverence.  At  the  Passover,  Judas  used 
the  same  word,  while  the  disciples  said,  '  Lord  ' 
(Matt.  xxvi.  25,  22).  — Kissed  him.  The  stronger 
word  is  here  used,  as  in  Matt.  xxvi.  49. 

Ver.  46.  Mark  omits  our  Lord's  words  to 
Judas. 

Ver.  47.  The  stroke  of  Peter  is  mentioned 
most  briefly  here. 


Chap.  XIV.  27-72.]  THE    GOSPEL   ACCORDING   TO    MARK.  325 

Ver.  51.  A  certain  young  man.  Not  one  of  had  been  eaten;  others,  James  the  brother  of 
the  Apostles,  all  of  whom  had  fled  (ver.  50),  but  our  Lord  ;  others,  the  apostle  John.  The  first 
a  disciple.  He  may  have  been  seized  because  of  theory  would  account  for  the  insertion  of  this  in- 
some  expression  of  sympathy,  or  simply  because  cident  here,  with  the  name  suppressed.  A  few 
of  his  strange  attire. — Having  a  linen  cloth,  years  later  Mark  was  living  with  his  mother  in 
Either  a  sheet  or  a  night-garment,  the  material  Jerusalem  (Acts  xii.  12),  and  probably  at  this 
alone  being  definitely  mentioned.  —  On  his  naked  time  also.  If  it  was  any  one  well-known  to  the 
body.  He  had  just  risen  from  bed,  having  prob-  first  readers  of  the  Gospel,  it  was  no  doubt  the 
ably  been  asleep  in  a  house  near  by,  possibly  on  Evangelist  himself.  The  words  '  the  young  men ' 
the  '  place  '  itself.     Further  all  is  conjecture.     It  are  to  be  omitted. 

may  have    been  Mark  himself ;    others  think  it         Ver.    52.      Naked.      Bengel   says  :    '  Modesty 

was  the  owner  of  the   garden  ;  others  again  that  was  overcome  by  fear  in  this  great  danger.'     The 

it  was  a  member  of  the  family  where  the  Passover  words  '  from  them  '  are  to  be  omitted. 


ver. 
68. 


Chapter  XIV.  53-72. 
Christ  before  CaiapJias  ;  Peter  s  Denial. 

53  A    ND  they  led  Jesus  away  to  the  high  priest:  and  with  him  '^  J;fMATT. 
■l\   were  assembled  ^  all  the  chief  priests  and  the  elders  and     johnxlm^' 

54  the   scribes.     And  Peter  followed  him  afar  off,  *even  ^  into  the  b  Comp."'  '"^' 
palace  '^  of  the  high  priest :  and  he  sat  *  with  the  servants,  and 

55  "^  warmed^  himself  at  the  fire.^  And  ^  the  chief  priests  and  all  "  jo^n  xvii 
the  ^  council   sought  for  ^  witness   against  Jesus   to  put   him  to     ■^• 

56  death  ;  and  found  none.^^     For  many  bare  false  witness  against 

57  him,  but^i  their  witness  agreed  not  together.    And  there  arose ^^ 

58  certain,  and  bare  false  witness   against  him,  saying.  We  heard 
him  say,  '^  I  will  destroy  this  temple  ^  that  is  made  with  hands,     29. 

1  .    1    .       10       ,  T  -n      1        •!   1  f  1  •    1  ^  Actsvii.48; 

and   withm  ^-^  three   days  1   will   build   another  ^  made   without     xvii.  24 ; 

Heb.  ix.  II, 

c;q  hands.      But    neither  ^^   so    did    their  witness    agree    together.     24. 

•' ■■^  _  o  <-j  y2Cor.  V.  I. 

60  And  the  high  priest  stood  up  in  the  midst,  and  asked  Jesus, 
saying,  Answerest   thou   nothing }  what  is  it  ivJiicli  these  wit- 

61  ness  against  thee  .-*     But  he  held  his  peace,  and  answered  noth- 
ing.    s'Again  the  high  priest  asked  him,  and   said  ^^  unto   him,  ^  ^XJ'xxii. 

62  Art  thou  the  Christ,  the  Son  of  the  Blessed  }     And  Jesus  said,     ^"'• 
I  am :  and  ye  shall  see  the  Son  of  man  sitting  on  '^^  the  right 

63  hand  of  power,  and  coming  in^'  the  clouds  of  heaven.     Then^^ 
the  high  priest  rent  his   clothes,  and   saith,  What   need  we  any 

64  further  ^^   witnesses  .''     Ye   have   heard   the   blasphemy  :   what 
think  ye  .''     And  they  all  condemned  him  to  be  guilty  of  death. 

65  ''And  some  began  to  spit  on  him,  and  Uo  cover  his  face,  and  to  '^^"et'""' 
buffet  him,  and  to  say  unto  him.  Prophesy  :  and  the  servants  ^^  '  thervii.  s!" 
did  strike  him  with  the  palms  '^^  of  their  hands. 

66  ''And  as  Peter  was  beneath  in  the  palace,^  there  cometh  one    69-75;  lukk 
^l  of  the  maids  of  the   high  priest :  And  when   she   saw  ^^  ^  Peter    John  xviii.' 

'  &       r  16-18,25-27. 

^  there  come  together  with  him  ^  insert  within                      ^  court  ^  ^^'^-  s-t- 

*  was  sitting  ^  warming            ^  in  the  light  of  the  fire 

■^  Now  ^  the  whole                         ^  oi>iit  for                            1°  it  not 

11  and  ^^  stood  up                         '^  in                         ^*  And  not  even 

1^  saith  ^^  at                  ^'^  with                     ^^  further  need  have  we  of 

1^  officers  ^^  received  him  with  blows  {according  to  the  best  aiitJiorities) 

-^  And  seeins: 


326  THE   GOSPEL  ACCORDING   TO    MARK.         [Chap.  XIV.  53-72 

warming  himself,  she  looked  upon  him,  and  said,!^  And  22  thou 

68  also  wast  with  Jesus  of  Nazareth.23  g^t  he  denied,  saying,  I 
know  not,  neither  understand  I  ^^  what   thou  sayest.     And   he 

69  went  out  into  the  porch  ;  and  -  the  cock  crew.     And  "  a  ^  maid  Z'l^^-^^ill 
saw  him  again,  and  began  26  to  say  to  them  that  stood  by,  This 

70  is  one  of  them.  And  he  denied  it  again.2"  And  a  little  after,28 
they  that  stood  by  said  again  ^^  to  Peter,  Surely  thou  art  o/ie  of 
them :  for  thou  art  ^o  a  Galilean,  and  thy  speech  agreeth  thereto?^ 

yi  But  he  began  to  curse  and  to  swear,  saying,  I  know  not  this 
72  man  of  whom  ye  speak.     And  ^2  "the  second  time  the  cock  ^  vers.  30,6s 
crew.     And  Peter  called  to  mind  the  word  that  ^3  Jesus  said 
unto  him.   Before  the  cock  crow  twice,  thou   shalt  deny  me 
thrice.     And  when  he  thought  thereon,  he  wept. 

22  ojf^if  And  ^^  with  the  Nazarene,  even  Jesus 

24  I  neither  know,  nor  understand  "^^  the 

26  saw  him  and  began  again  ""  But  he  again  denied  it 

28  after  a  little  while  again  ^^  o^nit  again  ^o  ijisert  also 

81  the  best  authorities  omit  and  thy  speech  agreeth  thereto. 

32  the  best  atithorities  insert  straightway  ^^  how  that 


On  the  order  of  events,  see  on  Matt.  xxvi. 
57-68.  This  was  the  second  examination,  that 
before  Annas  (John  xviii.  13,  19,  etc.)  having  oc- 
curred first.  During  this  second  examination  the 
denials  of  Peter  took  place. 

Ver.  53.  With  him,  /.  e.,  the  high-priest.  Mark 
mentions  the  three  orders  of  the  Sanhedrin. 


High-priest. 

Ver.  54.  Wanned  himself  in  the  light  of  the 
fire.  Lit.,  '  in  the  light '  (comp.  Luke  xxii.  55, 
56).  The  open  fire  in  the  court  gave  light,  and 
Peter  was  recognized  by  the  light  of  the  fire  (ver. 
67),  comp.  also  John  xviii.  15,  16,  18. 


Ver.    56.      Agreed    not    together ;    '  were   not 

equal.'  Not  necessarily  implying  contradiction. 
No  two  agreed  on  one  point,  so  as  to  give  the 
evidence  necessary  for  a  legal  conviction. 

Ver.  57.  Certain.  Matthew,  more  definitely, 
'  two.' 

Ver.  58.  We  ....  I.  These  words  are  em- 
phatic.—  Made  with  hands  ....  made  without 
hands.  Probably  our  Lord  had  used  these  ex- 
pressions, since,  as  we  nozv  understand  them, 
they  express  so  plainly  the  correct  meaning  of 
the  saying  mentioned  in  John  ii.  19,  etc.  An  al- 
lusion to  Dan.  ii.  34,  is  possible. 

Ver.  59.     Not  even  so,  etc.     Even  in  regard  to 
the  statement  just  made,  their  evidence  varied. 
Ver.  60.     On  the  questions  of  the  high-priest, 
see  on  Matt.  xxvi.  62. 

Ver.  61.  The  high-priest  asked  him.  Putting 
Him  on  oath,  according  to  Matt.  xxvi.  63.  — The 
Son  of  the  Blessed,  i.  e.,  of  God,  since  the  Rabbis 
used  a  word  of  this  meaning  as  the  ordinary 
name  for  God.  It  occurs  only  here  in  the  New 
Testament.  The  action  of  the  higli-priest  indi- 
cates that  this  implied  a  distinct  question  :  Do 
you  claim,  in  claiming  to  be  the  Messiah  ('the 
Christ'),  to  be  also  '  the  Son  of  God.' 

Ver.  62.  I  am.  Any  allusion  to  the  significant 
name  of  God  :  '  I  Am  '  (Ex.  iii.  14),  is  very  im- 
probable. Comp.  '  Thou  hast  said '  (Matthew). 
'  From  henceforth  '  is  omitted  here.  See  notes 
on  Matt.  xxvi.  64. 

Vers.  63,  64,  are  less  full  than  the  parallel 
verses,  Matt.  xxvi.  65,  66.  —  Clothes,  inner  gar- 
ments, two  being  sometimes  worn  by  persons  of 
consequence. 

Ver.  65.  Some.  Others  than  the  '  ofiicers,' 
spoken  of  below.  The  context  (ver.  64)  points 
to  members  of  the  Sanhedrin  as  engaged  in  this 
cruelty.  —  The  officers.  Probably  those  who  had 
been  by  the  fire  (ver.  54).  — Received  him  with 
hlows  of  their  hands.  The  correct  reading  is  thus 
translated,  describing  the  conduct  of  the  officers 
when  they  received  Jesus  again  as  their  prisoner. 


Chap.  XV.  1-19.]          THE   GOSPEL  ACCORDING   TO   MARK.  327 

Vers.  66-72.    Peter's  Denial.     See  on  Matt.  Ver.  70.    And  after  a  little  while.     About  an 

xxvi.  69-75  (comp.  the  parallel  passages  in  Luke  hour  elapsed  (Luke  xxii.  59). — Again.     Notice 

and  John),  where  the  difficulties  are  treated  of.  the  correct  position.  — For  thou  art  also.     Not, 

Ver.  66.     Beneath.     Below  the  hall  where  the  as  Jesus  is ;    but,  in  addition  to  what  has  been 

trial  took  place. — One  of  the  maids.     The  same  said,  this  is  another  reason.      'And  thy  speech,' 

one  mentioned  by  Matthew  and  Luke,  possibly,  etc.,  was  probably  inserted  from  Matthew, 

but  not  necessarily  the  porteress  referred  to  by  Ver.  72.     Mark  repeats  the  saying  of  our  Lord 

John.  with  the  same  accuracy  as  in  ver.  30. — And  when 

Ver.  67.     Thou  also  wast  with  the  Nazarene,  he  thought  thereon,  he  wept.     Continued  weep- 
even  Jesus.     'Nazarene,' used  in  contempt.  ing  is    implied.      The  word   translated  'thought 

Ver.    6S.      On  the    different  answers,    see    on  thereon'    means    literally,    'casting    on;'    then 

Matthew.  —  Into  the  porch,  or  'forecourt,'  a  dif-  casting  it  over,  reflecting  on  it.     The  calling  to 

ferent  word    from    that    used   by    Matthew,   but  mind  was   the    momentary  act    of   remembrance 

referring  to  the  same  place. — And  the  cock  crew,  occasioned  by  the  crowing  of  the  cock,  this  the 

The  first  or  mid-night  crow.      The  insertion  of  serious  and  continued  reflection  on  the  sin.     Other 

this  detail  is  probably  due  to  Peter's  own  recol-  interpretations  are  given  :     '  rushing  forth,'  /.  e., 

lection.                 .  he  threw  himself  out  of  the  place;  'beginning^ 

Ver.  69.     The  maid.     Probably  the  same  one,  'continuing,' '  covering  his  head,' etc.     The  most 

but  possibly  the  porteress.     On  the  cause  of  this  fanciful  view  is:   ^casting  (his  eyes)  on''  (Him), 

second  denial,  which  so  soon  followed  the  first,  i.  e.,  looking  at  the  Saviour  as  He  passed, 
see  on  Matthew. 


A 


Chapter  XV.   1-19. 

CJirist   before   Pilate.       The  Mockery    by  the    Soldiers. 

ND  straightway  in  the  morning  the  chief  priests  held  a '^  j'^^f^"!^^^^!!- 
consultation  with  the  elders  and  scribes  and  the  whole    ^^• 
council,^  '  and  bound  Jesus,  and  carried  him  away,  and  '  deliv-  ^  Matt,  xxvii. 

2  ered  him  ^  to  Pilate.      **  And  Pilate  asked  him,  Art  thou  the  ^  Luke  xxiu. 

'  I  ;     John 

King  of  the  Jews  }     And  he  answering  said  ^  unto  him.  Thou  ^MA^^^xxvii 

3  sayest  it.     And  the  chief  priests  accused  him  of  many  things  ;    xxul'^'al'sT 

4  but  he  answered  nothing.*     And  Pilate  asked  him  again,°  say-   J°_"s.  ''^'" 
ing,  Answerest  thou  nothing  ^    behold  how  many  things  they 

5  witness  against  thee.^     But  Jesus  yet  ^  answered  nothing  ;  ^  so 
that  Pilate  marvelled. 

6  *  Now  at   that^   feast   he  released  unto   them  one  prisoner,  ^j^'^^'^^'y-^^^'^' 

7  whomsoever  they  desired.^*^  And  there  was  one  named  ^^  Ba-  ^j^'jo^;!,' 
rabbas,  zvhich  lay'^'^  bound  with  them  that  had  made  insurrec-  ^^"'■39;xix 
t.ion  with  him,^^  who  had    committed  murder  in  the  insurrec- 

8  tion.^*     And  the  multitude  crying  aloud  ^^  began  to  desire  him  ^^ 

9  to  do  as  he  had  ever  done  ^^  unto  them.     But  ^^  Pilate  answered 
them,  saying,  Will  ye  that  I  release  unto  you  the  King  of  the 

10  Jews  .?     For  he  knew^^  that  the  chief  priests  had  delivered  him 

1 1  for  envy.-o     g^j-  []^q  chief  priests  moved  the  people,^^  that  he 

12  should  rather  release    Barabbas    unto    them.     And    Pilate  an- 

1  transfer  \\e\A.  s.  cons\Ji\X.2ii\on  to  this  place  ^  him  up  ^  saith 

^  the  best  autlwrities  omit  but  he  answered  nothing 
^  again  asked  him  ^  the  best  authorities  r^a^/ accuse  thee  of 

'  no  more  ^  anything  ^  the  {or  2) 

^°  whom  they  asked  of  him  ^^  the  man  called  -^'^  lying 

^^  the  best  authorities  oiiiit  with  him 
"  in  the  insurrection  had  committed  murder 

^5  the  best  atithorities  read  went  up  and  ^^  to  ask  him 

"  was  wont  to  do  ^*  And  "  perceived 

20  for  envy  had  delivered  him  up  ^^  stirred  up  the  multitude 


328  THE   GOSPEL  ACCORDING   TO   MARK.        [Chap.  XV.  1-19. 

swered  and  said  again  '^  unto  them,  What  will  ye  then  that  I 

13  shall  23  do  7mto  him  whom  ye  call  the  King  of  the  Jews  .?     And 

14  they  cried  out  again,  Crucify  him.  Then  ^^  Pilate  said  unto 
them,  Why,  what  evil  hath  he  done  t     And  they  cried  out  the 

1 5  more  ^4  exceedingly.  Crucify  him.  And  so  Pilate,  willing  ^s  to 
content  the  people,^^  released  Barabbas  unto  them,^^  and  deliv- 
ered Jesus,  when  he  had  scourged  him,  to  be  crucified. 

,,,.  .  1111  iii9S-ni       y  Matt.xxvu. 

16  •''And  the  soldiers  led  him  away  into  the  hall,  called  ^»  Preto-    27-30. 

17  rium  ;  and  they  call  together  the  whole  band.  And  they 
clothed  29    him  with   purple,  and  platted  ^o  a  crown  of  thorns, 

18  and  31  put  it  about  his  headF"    And^s  began  to  salute  him,  Hail, 

19  King  of  the  Jews  !     And  they  smote  him  on  the  head^*  with  a 

reed,  and  did  spit  upon  him,  and  bowing  their  knees  worshipped 

him. 

22  the  best  authorities  rm^  answered  again  and  said  ^3  ^^at  then  shall  I 

24  the  best  mithorities  omit  the  more  ^^  And  Pilate  wishing 

26  multitude  "^  unto  them  Barabbas 

28  within  the  court,  which  is  the  29  clothe  ^^  plaiting 

31  they  ^2  on  him  ^^  insert  they  ^*  smote  his  head 


This  account  is  closely  related  to  that  of  Mat- 
thew, but  the  remorse  and  suicide  of  Judas  are 
omitted,  and  in  the  narrative  of  the  trial  before 
Pilate  some  independent  details  are  introduced. 

Ver.  I.  The  whole  council.  Comp.  Luke  xxii. 
66-71,  where  the  particulars  of  this  morning 
meeting  are  given  ;  also  Luke  xxiii.  i. 

Vers.  2-5.  See  on  Matt,  xxvii.  11-14.  The 
examination  before  Herod  (Luke  xxiii.  8-12) 
occurred  next.  —  Accuse  thee  of  (ver.  4).  The 
same  word  as  in  ver.  3,  according  to  the  best 
authorities. 

Ver.  6.  He  released.  The  original  implies 
habitual  action. 

Ver.  7.  With  them  that  had  made  insurrec- 
tion, etc.  Peculiar  to  Mark.  Barabbas,  doubt- 
less the  leader,  was  one  of  these  insurgents  and 
murderers. 

Ver.  8.  And  the  multitude  went  up,  /.  c,  be- 
fore the  residence  of  Pilate,  and  began  to  ask. 
This  picture  of  the  mob  in  Jerusalem  is  true  to 
the  life.  As  the  day  wore  on,  the  crowd  col- 
lected, partly  to  see  the  trial,  partly  to  call  for 
the  usual  release  of  a  prisoner,  partly  to  be  in  a 
crowd,  as  is  always  the  case  on  festival  occasions. 
Pilate  proposed  to  the  rulers  the  choice  between 
Jesus  and  Barabbas  (Matthew,  Luke),  but  the 
mob  had  probably  already  desired  the  latter  as  a 
political  prisoner. 

Vers.  g-14.  See  on  Matt,  xxvii.  17-23.  Mark's 
account  is  much  briefer  than  the  other  three.  In 
ver.  9  it  agrees  more  closely  with  John  xviii.  39 ; 


referring  however  to  the  first  proposal  of  Pilate, 
before  the  message  from  his  wife.  Ver.  12  de- 
scribes the  second,  ver.  14  the  third  attempt  of 
Pilate.  In  ver.  13,  again  does  not  mean  a  rep- 
etition of  the  same  cry.  The  cry  for  the  cru- 
cifixion of  Jesus,  was  the  answer  to  the  second 
attempt  of  Pilate. 

Ver.  15.  Wishing  to  content  the  multitude. 
The  word  '  wishing '  points  to  a  decision,  a  deter- 
mination, neither  a  hearty  desire,  nor  a  mere  per- 
mission. In  Matt.  i.  19  the  same  word  is  trans- 
lated '  was  minded,'  Pilate  wanted  to  release 
Jesus,  but  in  the  dilemma  (of  his  own  making) 
concluded  to  gratify  the  mob.  On  the  scourging 
see  on  Matt.  x.xvii.  26. 

Ver.  16.  Within  the  court,  which  is  the  Pre- 
torium,  or  '  palace.'     The  governor's  residence. 

Ver.  17.  With  purple.  See  on  Matt,  xxvii.  28. 
Lange  :  '  The  scarlet  military  cloak  no  more  re- 
quired to  be  a  real  purple,  than  the  crown  of 
thorns  required  to  be  a  real  crown,  or  the  reed  a 
real  sceptre  ;  for  the  whole  transaction  was  an 
ironical  drama,  and  such  a  one,  too,  that  the  in- 
famous abuse  might  be  readily  perceived  through 
the  pretended  glorification.  The  staff  must  be  a 
reed,  the  symbol  of  impotence ;  the  crown  must 
injure  and  pierce  the  brow  ;  and  so,  too,  must  the 
purple  present  the  symbol  of  miserable  pretended 
greatness  :  and  this  was  done  by  its  being  an  old 
camp-mantle.' 

Ver.  iS,  19.     See  on  Matt,  xxvii.  29,  30. 


Chap.  XV.  20-41.  THE   GOSPEL   ACCORDING   TO   MARK.  329 

Chapter  XV.  20-41. 
TJie  Crucifixion. 

20  «   A    ND  when  they  had  mocked  him,  they  took  ott  the  pur-  "  matt.xxvu. 

■^~~^   pie  from  him,^  and  put  his  own  clothes  on  him,^  and  led  ^ 

21  him  out  to  crucify  him.     *And  they  compel  one  Simon  a  Cyre-  ^  Luke  xxHL 
nian,  who  passed  by/  coming  out  of  ^  the  country,  the  father  of 

22  Alexander  and  Rufus,^  to  bear  his  cross.     And  they  bring  him 

unto   the  place  *"  Golgotha,  which  is,  being  interpreted, '^  The  ^J^o^^^^^-j^y- 

23  place  of  a  skull.'''     And  they  gave^  him  to  drink  ^  wine  mingled    -^ 

24  with  myrrh :  but  he  received  it  not.  And  when  they  had  cru- 
cified him,  they  parted  ^^  his  garments, ^^  casting  lots  upon  them, 

25  what  every  man  ^- should  take.     And  ^  it  was  the  third  hour,  « comp.  john 

XIX.  14. 

26  and  they  crucified  him.     And  the  superscription  of  his  accusa- 

27  tion  was  written  over,  THE  KING  OF  THE  JEWS.  And 
with  him   they  crucify  two  thieves  ;  ^'^  the  ^"^  one  on    his   right 

28  hand,  and  the  other  ^^  on  his  left.    /And  the  Scripture  was  f ul- ^  xxfio?"''^ 
filled,  which  saith,  And  he  was  numbered  with  the  transgres- 

29  sors.^^  And  they  that  passed  by  railed  on  ^'  him,  wagging  their 
heads,   and   saying.  Ah,  ^  thou  that  destroyest  the  temple,  and  s  chap.  xiv 

30  buildest  it  in  three  days.  Save  thyself,  and  come  down  from  the 

31  cross.  Likewise  ^^  also  the  chief  priests  mocking  said  among 
themselves  with  the  scribes, ^^  He  saved  others  ;    himself   he 

32  cannot  save.  Let ^°  Christ  the  King  of  Israel  descend  now^^ 
from  the  cross,  that  we  may  see  and  believe.  And  they  that 
were  crucified  with  him  reviled  ^  him. 

33  And  when  the  sixth  hour  was  come,  there  was  darkness  over 

34  the  whole  land  until  the  ninth  hour.     And  at  the  ninth  hour 

Jesus  cried  with  a  loud  voice,  saying,'^^  *  Eloi,  Eloi,  lama  sabach- ''«  psa.  xxii.  i 
thani  ?  which  is,  being  interpreted,  My  God,  my  God,  why  hast 

35  thou  forsaken  me  .''     And  some  of  them  that  stood  by,  when 

36  they  heard  it,  said,  Behold,  he  calleth  Elias.^^     *And  one  ran  '  ^^t^johlf 
and  filled  ^  a  sponge  full  of  vinegar,  and  ^^  put  it  on  a  reed,  and     "''•  ^'^■ 
gave  him   to  drink,  saying.   Let  alone  ;  ^^  let  us  see  whether 

37  Elias  24  will  come  ^s  to  take  him  down.     *And  Jesus  cried  with  ^9  ^  ^.f  jo^^" 

xix.  30. 

^  from  him  the  purple  ^  on  him  his  garments  :  ^  and  they  lead 

*  one  passing  by,  Simon  of  Cyrene,  ^  from 

^  insert  to  go  with  the>n  ''  Place  of  a  Skull  *  offered 

^  oj/'iit  to  drink 

1'^  the  best  authorities  read  And  they  crucify  him  and  part 
11  insert  among  them  ^'^  each  ^^  robbers  1*  ofnit  the 

^^  and  one  ^^  The  best  authorities  omit  ver.  28. 

1^  reviled  ^^  In  like  manner 

"  mocking  him  among  themselves  with  the  scribes,  said 
20  insert  the  ^^  now  come  down  22  reproached 

2^  omit  saying  '-^  Elijah  ^^  filling  ^^  omit  and 

2''  Let  be  ^^  cometh  29  uttered 


330  THE   GOSPEL   ACCORDING   TO    MARK.        [Chap. 

38  a  loud  voice,  and  gave  up  the  ghost.     'And  the  vail  of  the  tem- 

39  pie  was  rent  in  twain  from  the  top  to  the  bottom.  ™And  when 
the  centurion,  which  stood  ^o  over  against  him,  saw  that  he  so 
cried  out,  and  ^i  gave  up  the  ghost,  he  said,  Truly  this  man  was 
the  Son  of  God. 

40  "There  ^2  were  also  women  looking  on  afar  off:^^  among 
whom  was"*  Mary  Magdalene,  and   Mary  the  mother  of  James 

41  "  the  less  ^^  and  of  Joses,  and  ^  Salome  ;  Who  also,^^  when  he 
was  in  Galilee,  followed  him,  and  ministered  unto  him  ;  and 
many  other  women  which  ^^  came  up  with  him  unto  Jeru- 
salem. 


XV.  20-41. 

/  Luke  xxiii. 

45- 
til  Matt.  xxvu. 
54  ;  Luke 
xxiii.  47. 


n  MATT.xxvii. 
55,56;  Luke 
xxiii.    49  ; 
comp.  John 
xix.  25. 
o  Luke  xix.  3 
/  Chap.   xvi. 
I  ;   comp. 
Matt,  xxvii. 
56. 


30  who  stood  by 
32  And  there 
35  little 


31  the  best  authorities  oinit  cried  out,  and 
33  beholding  from  afar  34  ^^gyg  holV 

36  07nit  also  ^'^  who 


See  on  Matthew  xxvii.  32-56.  Mark's  account 
resembles  that  of  Matthew,  but  has  independent 
details. 


Forms  of  the  Cross. 

Ver.  20.  Lead  him  out,  i.  e.,  out  of  the  city,  as 
the  other  accounts  imply.  This  verse,  except  the 
last  clause,  properly  belongs  to  the  last  section. 

Ver.  21.  Coming  from  the  country.  Lit.,  '  from 
the  field.'  This  statement  throws  no  light  on  the 
reason  why  they  impressed  him  for  this  service, 
nor  upon  the  question  whether  it  was  the  regular 
feast  day  or  not.  —  The  father  of  Alexander  and 
Bufus.  Persons  well  known  to  the  first  readers 
of  this  Gospel.  As  Mark  probably  wrote  in 
Rome,  the  '  Rufus '  saluted  in  Rom.  xvi.  13,  may 
be  the  person  here  spoken  of.  But  the  name 
was  a  common  one.  This  '  Alexander,'  can 
scarcely  be  the  man  put  forward  by  the  Jews  at 
Ephesus  (Acts  xix.  33),  who  may  or  may  not  be 
identical  with  the  person  mentioned  in  i  Tim.  i. 
20  ;  2  Tim.  iv.  14. 

Ver.  22.  To  the  place  Golgotha.  More  correctly 
perhaps  :  place  of  Golgotha,  answering  to  Place 
of  a  Skull,  since  Golgotha  means  'skull,'  and 
Luke  (xxiii.  33)  calls  the  place  simply  'skull.' 
This  is  an  additional  reason  for  supposing  that 
the  name  was  owing  to  the  conical  shape  of  the 
ground.     See  on  Matt,  xxvii.  33. 

Ver.  23.  They  offered  him,  or,  '  were  giving 
Him ; '  it  was  offered  merely,  not  forced  upon 
Him.  —  Wine  mingled  with  myrrh.  See  on  Matt, 
xxvii.  34. 

Ver.  25.  And  it  was  the  third  hour,  /.  e.,  nine 
o'clock  in  the  morning.  The  last  examination 
before  the  Jewish  rulers  took  place  at  daybreak, 
three  hours  intervened,  during  which  occurred 
the  examinations  before  Pilate  and  Herod.  A 
later  hour  would  scarcely  give  time  for  all  the 
incidents  up  to  noon,  at  which  time  the  darkness 


began.  As  death  on  the  cross  set  in  slowly,  the 
period  could  not  have  been  shorter  than  from 
nine  o'clock  to  early  evening,  before  sunset  (see 
ver.  42).  The  accounts  of  Matthew  and  Luke 
accord  with  that  of  Mark  in  regard  to  the  time 
of  the  darkness,  and  thus  support  tlie  accuracy 
of  this  verse.  But  John  (xix.  14)  says  the  final 
effort  of  Pilate  to  release  Jesus,  was  '  about  the 
sixth  hour.'  'The  third  hour'  might  mean  some- 
time during  that  watch  {i.  e.,  between  nine  and 
twelve  noon)  and  'about  the  sixth'  some  time 
before  ;  but  such  an  explanation  is  very  unsatis- 
factory. An  error  in  the  text  of  John  is  possible, 
owing  to  the  resemblance  between  the  Greek 
signs  for  3  and  6,  but  this  explanation  is  not 
supported  by  any  considerable  evidence.  A  third 
and  the  most  probable  solution  is,  that  John  uses 
the  Roman  mode  of  reckoning  time,  from  mid- 
night to  midnight.  In  other  cases  (i.  40 ;  iv.  6) 
he  certainly  uses  the  common  Jewish  method 
from  sunrise  to  sunset.  The  supposition  of  a 
mistake  on  the  part  of  one  of  the  Evangelists  is 
inadmissible.  About  the  events  of  such  a  day 
these  two  men  could  not  make  a  mistake.  With 
memories  so  correct  about  such  minute  details, 
they  could  not  possibly  forget  p7-ecisely  w/icn 
Christ  was  crucified.  Some  good  explanation 
can  be  given,  even  if  we  are  not  competent  to  do 
so.  An  apparent  discrepancy  of  such  long  stand- 
ing is  a  proof  (i)  that  there  was  no  collusion  be- 
tween the  two  writers,  if  the  difference  originally 
existed ;  (2)  that  those  who  have  held  these 
writings  as  sacred  have  been  very  honest,  or  such 
an  apparent  disagreement  would  have  disap- 
peared long  ago. 

Ver.  26.  The  king  of  the  Jews.  These  words 
are  common  to  all  four  accounts.  Matthew  and 
Mark  make  prominent  the  fact  that  this  was  the 
one  charge  against  our  I,ord. 

Ver.  28.  This  verse  (a  quotation  from  Is.  liii. 
12)  is  omitted  by  the  oldest  manuscripts  and  re- 
jected by  the  latest  critics.  In  Luke  xxii.  37,  its 
genuineness  is  undoubted.  Mark  rarely  quotes 
prophecies  so  directly. 

Ver.  29.  Ah.  The  Greek  word  is  the  one 
used  in  the  ancient  games,  as  a  shout  of  applause  ; 
here  it  seems  to  be  applied  ironically  to  our 
Lord.  But  it  might  have  been  an  expression  of 
reproach. 


Chap.  XV.  20-47.]        THE   GOSPEL  ACCORDING   TO   MARK. 


331 


Ver.  33.  The  sixth  hour.  The  form  of  the 
verse,  as  well  as  the  connection,  shows  that  our 
Lord  had  already  hung  for  some  time  upon  the 
cross  (see  ver.  25). 

Ver.  34.  Eloi.  This  is  in  the  Aramaic  dialect 
then  in  use.  Our  Lord  probably  used  the  Hebrew 
form  ('Eli')  given  by  Matthew,  which  more 
closely  resembles  the  name  Elijah.  A  quotation 
from  the  Old  Testament  would  naturally  be  made 
in  Hebrew.  On  the  meaning  of  the  cry,  see  on 
Matt,  x.xvii.  46. 

Ver.  36.  Saying,  Let  be,  etc.  In  Matthew's 
account,  these  words  are  addressed  to  the  man 
who  gave  the  vinegar,  here  spoken  by  him  to  the 
others.  A  sign  of  accuracy  ;  such  a  conversation 
is  natural ;  the  one  addressed  by  the  crowd  fling- 
ing back  their  own  words.  '  Let  be  '  means  '  let 
this  suffice,'  until  we  see  Elijah  coming.  The 
man  may  have  had  the  passing  earnest  thought 
that  Elijah  might  come.  But  to  keep  on  good 
terms  with  the  e.vcited  jeering  rabble,  he  as- 
sumes the  same  tone  with  them.  —  To  take  him 
down.  Matthew  :  'to  save  Him.'  The  two  Evan- 
gelists give  two  distinct  parts  of  the  same  con- 
versation. 

Ver.  37.  Gave  up  the  ghost,  the  literal  sense 
here  is:  'breathed  out,'  expired.  'A  beautiful 
substitute  for  died,  which  all  the  Evangelists  ap- 
pear to  have  avoided'  (J.  A.  Alexander). 

Ver.  39.  The  centurion.  Mark  here  and  in 
vers.  44,  45  gives  the  Latin  term,  Matthew  and 
Luke  the  Greek.  — Who  stood  by  over  against  him, 
i.  e.,  in  front  of  Him  ,'  watching  '  (Matthew)  Him. 
—  Saw  that  he  so  gave  up  the  ghost.  The  pe- 
culiar cry  is  mainly  referred  to,  hence  this  was 
very  early  inserted,  and  is  retained  in  the  E.  V. 
Mark  alone  gives  prominence  to  this  point,  and 
it  is  characteristic  of  his  Gospel.     '  The  Lion  of 


Judah  is,  even  in  His  departing,  a  dying  lion ' 
(Lange).  On  the  centurion's  language,  see  on 
Matt,  xxvii.  54. 

Ver.  40,  41.  These  verses  agree  in  substance 
with  Matt,  xxvii.  55,  56,  but  the  order  is  different 
and  the  other  variations  throw  much  light  on  the 
questions  which  have  arisen  as  to  the  persons 
mentioned.  —  Mary,  the  mother  of  James  the 
little.  Undoubtedly  the  wife  of  Alpheus  (John 
xix.  25),  hence  'James  the  little'  is  the  Apostle 
'James  the  son  of  Alpheus'  (chap.  iii.  18;  Matt. 
X.  3).  We  hold  that  she  was  not  the  sister  of 
our  Lord's  mother  (see  on  Matt.  xiii.  55  ;  John 
xix.  25),  but  that  Salome  was.  An  additional 
reason  for  this  view,  and  also  against  the  opinion 
that  James  the  son  of  Alpheus,  here  spoken  of,  is 
identical  with  'James  the  Lord's  brother '  (Gal. 
i.  19),  is  to  be  found  in  the  expression  here  used  : 
'  James  the  little.'  This  may  refer  either  to  his 
age  or  his  stature,  probably  the  latter  ;  but  in 
any  case  it  is  used  to  distinguish  him.  James  the 
son  of  Zebedee  had  been  put  to  death  many  years 
before  this  Gospel  was  written  (Acts  xii.  2),  and 
the  readers  of  this  Gospel  would  need  this  term 
only  to  distinguish  this  person  from  James  the 
Just,  the  brother  of  our  Lord,  who  was  well- 
known  throughout  the  early  church,  and  the 
author  of  the  General  Epistle  of  James.  —  Joses. 
Against  the  view  that  this  too  was  one  of  the 
Lord's  brothers  (Matt.  xiii.  55,  Mark  vi.  3)  is  the 
fact  that  his  name  occurs  here  twice  (vers.  40,  47) 
to  distinguish  this  Mary,  when  according  to  the 
theory  we  oppose,  two  other  brothers  (Judas  and 
Simon),  who  are  thus  assumed  to  be  Apostles, 
are  not  mentioned.  Mary  the  mother  of  our 
Lord  had  probably  been  conducted  away  by  John 
before  this  time  (see  Matt,  xxvii.  56;  John  xix. 
27). 


42 

43 


"A^ 


Chapter  XV.  42-47. 
The  Burial. 
ND  now  when  the  even  ^  was  come,  because  it  was  the 
preparation,^  that  is,  the   day    before    the   sabbath,  Jo- 
seph 3  of  Arimathea,  an  *  honourable  counsellor,^  which    also 
''waited^  for  the  kingdom  of  God,  came,*^  and   went  in  boldly^ 

44  unto  Pilate,  and  craved  ^  the  body  of  Jesus.  And  Pilate  mar- 
velled if  he  were  already  dead  :  and  calling  unto  him  ^  the 
centurion,  he  asked  him  whether  he  had  been  any  while  dead. 

45  And  when  he  knew  it^  of  the  centurion,  he  gave  the  body  ^^ 

46  to  Joseph.  And  he  bought  fine  Unen,!^  and  took  ^^  him  down, 
and  ^3  wrapped  1^  him  in  the  linen,^^  and  laid  him  in  a  sepul- 
chre ^^  which  was  ^^  hewn  out  of  a  rock,  and  rolled  a  stone 
unto  ^s  the  door  of  the  sepulchre. ^^  And  Mary  Magdalene  and 
*  Mary  the  mother  of  Joses  beheld  where  he  was  laid. 

1  when  evening  was  now  come  ^  Preparation 

3  there  came  Joseph  *  councillor  ^  who  also  himself  was  waiting 

6  omit  came  ''  and  he  boldly  went  in  ^  begged 

9  learned  it  ^°  granted  the  corpse  "  a  linen  cloth 

12  taking  ^^  omit  and  '  "  wound  ^^  insert  cloth 

16  tomb  "  had  been  "  against 


47 


a   Matt. 
xxvii.  57-61 1 
Luke  xxiii. 
50-56;  John 
xix.  3S-42. 

b  Acts  xiii.  50 
xvii.  12. 

c  Luke  ii  25, 
38. 

d  Ver.  39 


e  Chap.  xvi.  i 


332 


THE    GOSPEL   ACCORDING    TO    MARK.         [Chap.  XVI.  i-8. 


This  section  contains  some  minor  incidents 
omitted  in  all  the  parallel  accounts. 

Vcr.  42.  The  Preparation.  C'omp.  Matt,  xxvii. 
62.  —  The  day  before  the  Sabbath,  /.  e.,  Friday. 
Joseph  and  the  Jews  (John  xix.  31)  desired  'that 
the  bodies  should  not  remain  upon  the  cross  on 
the  Sabbath.'  The  Sabbath  of  the  festival  week 
was,  as  usual  in  such  cases,  a  '  high  day  '  (John 
xi.x.  31). 

Ver.  43.  An  honourable  councillor.  A  mem- 
ber of  the  Sanhedrin  (comp.  Luke  xxiii.  51). 
'  Honorable  '  here  means  noble  in  station.  — Who 
also  himself  was,  etc.  He  e.xpected  the  Messiah, 
and  had  been  a  secret  disciple  of  Jesus  (John 
xix.  38).  —  Came.  Literally,  having  come,  i.  e.,  to 
the  scene  of  the  crucifixion  (Matt,  xxvii.  57). — 
He  had  probably  seen  the  breaking  of  the  legs 
of  the  other  two,  and  was  aware  of  the  request  of 
the  Jews  that  the  bodies  should  be  taken  down. 
If  he  would  pay  this  tribute  of  respect  to  one 
whom  he  had  followed  in  secret,  he  must  quickly 
and  publicly  take  this  step.  —  And  he  boldly  went 
in.  The  decisive  act  which  marked  the  change 
from  a  secret  to  an  open  discipleship. 

Ver.  44.  And  Pilate  marvelled.  Not  at  the 
request,  but :  if  he  were  already  dead.  This 
shows  there  was  something  unusual  in  this  case 
of  crucifixion.  Pilate  had  already  given  orders 
to  have  the  legs  of  the  crucified  broken  and  the 
bodies  taken  down.  The  first  part  of  the  order 
had  been  carried  out,  but  our  Lord  was  already 
dead.  The  two  other  bodies  were  probably  taken 
down  at  once,  but  Joseph,  appearing  at  Golgotha 
(as  Matthew  and  Mark  state)  made  known  to  the 
soldiers  his  purpose  ;  hence  they  left  the  body  of 
Jesus  on  the  cross,  perhaps  going  with  Joseph  to 
Pilate,  in  the  expectation  that  his  request  (as  that 
of  a  rich  and  influential  man)  would  be  granted. 
The  sudden  announcement  of  the  rapid  death  of 


this  Person,  in  whom  he  had  been  so  interested 
that  day,  amazed  him,  and  led  to  his  inquiry  of 
the  centurion. 

Ver.  45.  Granted  the  corpse  to  Joseph.  Pre- 
sented it  to  him.  The  position  of  Joseph  seems 
to  have  occasioned  this  ready  compliance,  though 
Pilate  was  doubtless  glad  to  hear  that  Jesus  was 
dead  and  lO  h^ve  Him  buried. 

Ver.  46.  And  he  bought  a  linen  cloth.  It  has 
been  argued  from  this  purchase  that  the  day  was 
'not  the  first  day  of  unleavened  bread,  which 
was  one  of  sabbatical  sanctity,'  but  in  Lev.  xxiii. 
7,  labor  alone  was  forbidden  on  that  day.  That 
the  tomb  belonged  to  Joseph  is  implied  here,  that 
it  was  new  is  omitted  by  Mark  alone. 

Ver.  47.  Mary  the  mother  of  Joses.  The  same 
person  mentioned  in  ver.  40.  —  Beheld,  lit. ,  '  were 
beholding,'  a  continued  action.  Matt,  xxvii.  61  : 
'  sitting  over  against  the  sepulchre.'  — Where  he 
was  laid.  Luke  (xxiii.  55),  although  mentioning 
the  Galilean  women  mote  generally,  says  :  '  and 
how  His  body  was  laid.'  Evidently  the  inspec- 
tion was  with  a  view  to  mark  the  spot,  for  the 
future  anointing  ;  but  affection  made  these  two 
linger.  The  original  indicates  that  they  came 
after  the  burial,  entering  without  hesitation  the 
garden  of  the  rich  councillor.  The  two  mem- 
bers of  the  Sanhedrin  (Joseph  and  Nicodemus  ; 
John  xix.  38,  39)  were  still  probably  there.  The 
company  was  a  singular  one,  but  a  type  of  the 
Christian  congregations  collected  together  by  the 
death  of  Christ.  —  Salome  was  absent.  If  she 
were  the  sister  of  our  Lord's  mother,  she  should 
go  to  comfort  her  mourning  sister,  who  had  prob- 
ably left  the  scene  of  the  crucifixion  under  the 
conduct  of  John  some  time  before.  Their  tem- 
porary residence  would  be  in  the  same  place 
(John  xix.  27).  An  incidental  hint  of  accuracy 
and  truthfulness. 


Chapter   XVI.    i-8. 


The  Women  at  tJie  Tomb  of  the  Risen  Lord. 

1  "    A  ND  when  the  sabbath  was  past,  *  Mary  Magdalene,  and  "■ 

■LX.  <^  Mary  the  mother  of  James,  and  '^  Salome,  had  ^  *  bought 

2  sweet  2  spices,  that  they  might  come  and   anoint  him.      And  f 
very  early  in  the  morning,^    the*   first  day  of  the  week,  they  f 

3  came  unto  the  sepulchre"  at  the  rising  of  the  sun.^     And  they 
said"  among  themselves,  Who  shall    roll  us  away  •''the   stone/ 

4  from  the  door  of  the  sepulchre  }  ^     And  when  they  looked,  they 
saw  9  that  the  stone  was  rolled  away  :  ^*^  for  it  was  very  ^^  great. 

5  And  ^  entering   into   the   sepulchre,^   they   saw  a  young  man  ^ 
sitting  on  the  right  side,  clothed  in  ''  a  long  white  garment ;  ^^  '* 

6  and  they  were  affrighted.^^     And  he  saith  unto  them,  Be  not 
affrighted  :  ^^  ye  seek  Jesus  of  Nazareth,  which  was  "  crucified  : 


Matt. 
xxviii.  1-8 ; 
Luke  xxiv. 
i-io. 

John  XX.  I. 
Chap.  XV.  47. 
Chap.  XV.  40. 
Luke  xxiii. 
56;    John 
xix.  40. 

Chap.  XV.  46. 


Comp.  John 
XX.  II,  13. 
Rev.  vi.  II ; 

vii.  g. 


^  07nit  had 
*  on  the 
■'  were  saying 
®  And  looking  up  they  see 
^^  exceeding; 


^  otnii  sweet 
^  come  to  the  tomb 


"  the  Nazarene,  who  hath  been 


*  oviit  in  the  morning 
^  when  the  sun  was  risen 
^  tomb 
^^  The  best  authorities  read\s  rolled  back 
^^  a  white  robe  ^^  amazed 


Chap.  XVI.  i-8.]         THE    GOSPEL   ACCORDING   TO   MARK.  333 

he  is  risen  ;  he  is  not  here  :    behold  the  place  where  they  laid 

7  him.     But  go  your  way,^^  tell  his  disciples  and  Peter  that  *  he '  ^^^p-  '''^■ 
goeth  before  you  into  Galilee  :   there  shall  ye  see  him,  as  he 

8  said  unto  you.     And  they  went  out  quickly,^^  and  fled  from  the 

sepulchre  ;  ^   for   they   trembled   and  were   amazed  :  ^"   neither 

said  they  any  thing  to  any  ina7i ;  ^^  for  they  were  afraid. 

^^  0}>iit  your  way  1®  The  best  authorities  omit  quickly 

^■^  for  trembling  and  astonishment  possessed  them 
1*  and  they  said  nothing  to  any  one 


On  the  Resurrection  and  order  of  Appearances, 
see  pp.  239,  240.  This  section  does  not  tell  of 
any  appearance,  and  shows  the  usual  indepen- 
dence in  the  story  of  the  visit  to  the  tomb. 

Ver.  I.  When  the  Sabbath  was  past.  After 
sunset  on  Saturday.  —  Bought  spices.  Luke 
xxiii.  56  does  not  necessarily  imply  that  the  prep- 
aration of  spices  took  place  on  Friday,  before  the 
beginning  of  the  Sabbath.  Even  if  most  of  the 
women  began  the  preparations  at  that  time,  these 
three  were  not  thus  engaged.  The  two  Maries 
sat  over  against  the  sepulchre  late  on  Friday 
(Matthew),  and  Salome  had  probably  rejoined 
her  sister  Mary.  (See  on  chap.  xv.  47.)  The 
resting  on  the  Sabbath  is  expressly  affirmed  by 
Luke. — Anoint  him.  Nicodemus  (John  xix.  39, 
40)  had  done  this  in  a  necessarily  hasty  manner. 
See  on  Matt,  xxvii.  59. 

Ver.  2.  Very  early.  In  the  East  this  would 
mean  before  sunrise,  as  the  other  accounts  show. 
The  anxious  women  would  go  to  the  tomb  as 
soon  as  possible.  —  When  the  sun  was  risen. 
This  may  be  taken  literally  as  referring  to  the 
time  when  they  reached  the  tomb,  or  less  exactly 
'  when  the  sun  was  about  to  rise.' 

Ver.  3.  Who  shall  roll,  etc.  ?  A  natural  and 
graphic  touch  in  the  narrative.  The  Lord  had 
removed  the  difficulty,  before  it  was  actually 
encountered. 

Ver.  4.  Looking  up.  They  may  have  been 
looking  down  before,  absorbed  in  their  conversa- 
tion ;  the  tomb  was  probably  above  them,  cut 
horizontally  in  the  face  of  the  rock  at  a  slight 
elevation.  —  They  see  that  the  stone  is  rolled  back. 
Possibly  'rolled  up,'  as  if  it  had  rested  in  a  hollow 
at  the  door  of  the  tomb.  —  For  it  was  exceeding 
great.  This  does  not  mean  that  the  greatness  of 
the  stone  was  the  reason  of  their  anxiety  and 
questioning,  although  this  was  doubtless  true,  but 
that  its  size  enabled  them  to  notice  the  position 
even  in  the  early  morning.  A  vivid  touch  pe- 
culiar to  Mark.  An  angel  had  removed  it  (Matt, 
xxviii.  2). 

Ver.  5.  And  entering  into  the  tomb.  That  it 
was  of  great  size  is  evident.  This  entrance,  as 
we  think,  took  place  after  an  interval,  during 
which  the  three  separated,  after  the  angelic 
message  mentioned  in  Matt,  xxviii.  2-7,  the  two 
Maries  returning  with  the  other  women  and 
entering  the  tomb.  On  the  other  intervening 
events,  see  notes  on  Matthew,  p.  240.  —  A  young 
man.  Mark  thus  vividly  describes  an  angel. 
Luke  speaks  of  '  two  men,'  afterwards  referring 
to  them  as  'angels'  (xxiv.  23).  Mark  describes 
the  first  impression  as  the  women  went  in.  Luke 
is  more  general,  but  it  is  not  probable  that  he 
joins  the  two  angels  spoken  of  separately  by 
Matthew  and   Mark.      For   according   to  John, 


Mary  Magdalene  saw  two  angels  sitting  in  the 
tomb,  and  this  was  probably  before  the  entrance 
of  these  women.  —  Sitting  on  the  right  side. 
Compare  John  xx.  12,  which  refers  to  a  differ- 
ent occasion.  Also,  Luke  xxiv.  4  (see  notes 
there),  which  tells  of  the  same  occurrence  within 
the  tomb,  but  less  definitely.  Peter  and  John 
had  already  been  there  and  seen  no  angel  (John 
xx.  3-S).  The  mission  of  the  angels  was  to  com- 
fort and"  instruct  the  disciples,  not  to  perplex 
them  and  us  by  the  mysterious  disappearances 
and  reappearances  which  some  other  explanations 
suggest. — White  robe.  A  supernatural  bright 
ness  may  be  implied,  as  in  chap.  ix.  3.  Comp. 
Matt,  xxviii.  3;  Luke  xxiv.  4.  —  And  they  were 
amazed.  As  was  natural,  even  if  there  had  been 
a  previous  appearance  of  angels. 

Ver.  6.  Be  not  amazed.  This  is  probably  not 
identical  with  the  message  in  Matt,  xxviii.  5-7, 
given  outside  the  tomb,  but  a  second  one  (re- 
ported bv  Luke  also),  which  is,  however,  sub- 
stantially a  repetition  of  the  previous  one. 

Ver.  7.  But.  Emphatic  :  instead  of  lingering 
here,  go  tell,  etc.  — And  Peter.  A  spedal  token  of 
love  to  thi^  one  \A\o  had  denied  Him,  and  a  rec- 
ognition of  his  prominence  among  his  equals.  — 
Into  Galilee.  Comp.  Luke  xxiv.  6,  7.  The  ques- 
tion :  'Why  seek  ye  the  living,'  etc.,  probably  pre- 
ceded the  words  :  He  is  risen  (ver.  6). — As  he 
said  to  you.    Chap.  xiv.  28  ;  see  on  Matt,  xxviii.  7. 

Ver.  S.  And  fled  from  the  tomb.  In  a  tumult 
of  excitement.  —  For  trembling  and  astonishment 
possessed  them.  This  was  the  reason  of  their  flee- 
ing. —  And  they  said  nothing  to  any  one ;  for 
they  were  afraid.  Matthew  twice  (xxviii.  S,  11) 
speaks  of  their  going  to  deliver  the  message, 
hence  some  explain  this  clause  :  they  told  no  one 
by  tlie  way.  But  Mark's  words  mean  that  they 
did  not,  immediately  at  least,  deliver  the  message. 
The  '  fear  '  spoken  of  by  Matthew  is  made  prom- 
inent here  ;  joined  with  the  fright  from  what  they 
had  seen  was  a  fear  that  their  reports  would  be 
(as  they  actually  were)  deemed  '  idle  tales  '  by  the 
disciples  (Luke  xxiv.  11).  In  this  state  of  inde- 
cision, as  they  ran  back,  the  Lord  meets  them 
(Matt,  xxviii.  9,  10),  overcomes  their  fear  ('Be 
not  afraid,'  He  says),  and  they  go  on  with  the 
message,  now  coming  from  the  Lord  Himself. 
The  remarkable  events  of  that  day  produced 
mingled  and  indeed  confused  emotions.  To  that 
of  fear  and  indecision,  Mark  gives  prominence. 
Even  these  faithful  women  were  full  of  doubt : 
a  fact  that  upsets  all  theories  resembhng  the  Jew- 
ish falsehood,  mentioned  by  Matthew.  Strangest 
of  all,  however,  would  be  the  sudden  ending  of 
the  Gospel  at  this  point  of  indecision.  See  next 
section. 


334  THE   GOSPEL  ACCORDING   TO    MARK.        [Chap.  XVI.  9-20. 

Chapter   XVI,   9-20. 
Appearances  of  the  Risen  Lord ;  the  Ascension  ;  Conclicsion. 
9   "V  TOW  when  Jesus^  was  risen  early  the  ^  first  day  of  the  |  J°'^^;;?=|;4 
1>I    week,  «he  appeared  first  to  Mary   Magdalene,  *out  of  ^  ^  ]°|5;;  ^^^-s. 

10  whom  he  had  cast  seven  devils.*  ^;z^  <^  she  ^  went  and  told  ^  ^;;''^  "''^• 
them  that  had  been  with   him,  ''as  they  mourned  and  wept. -^  joh„  ^[  ^^ 

11  And  they,  when  they  had  heard  that  he  was  alive,  and  had  been  ^  Lukeix.29. 
seen  of  her,  ^  believed  not.*^  \  13"  ^ '""''' 

12  After  that  ^•'' he  appeared^  in  ^another  form  ''unto  two  of  '  ssVs'"'!''" 

a-  1  Aii*^  Luke  xxiv. 

13  them,  as  they  walked,  and  went  ^  mto  the  country.     'And  they    36;johnxx. 

t  .  '9)  26;     I 

went  ^'^  and  told  it  unto  the  residue :  ^^  neither  believed  they    Cor.  xv.  5. 

•'    I  Matt.xix.  8; 

them.^2  ^'i^'p-  ''•  3- 

m  Vers,  ii,  13. 

14  Afterward  ^^  ■'' he  appeared  ^  *  unto  the  eleven  ^*  as  they  sat  at  «  Man. 

~  ^  ■■■  -'  xxvni.  19. 

meat,  and  ^^  upbraided  them  with  their  unbelief  and  '  hardness  °  c°i-  J-  ^:. 

'  r  P  Rom.  viu. 

of  heart,  because  ™  they  believed  not  them  which  ^^  had  seen  ^^^-j^^^ ;;;  ^g 

15  him  after  he  was  risen.     And  he  said  unto  them,  "  Go  ye  into  ^  j^^hn ;;;  ^ . 

16  all  the  world,  and  "preach  the  gospel  *to  every  creature.^'^    ''He  ^  ^PeJuLzi. 
that  believeth  and  is  *■  baptized  *  shall  be  saved  ;  but  '  he  that  ^  ^^^'^hess.  h. 

17  believeth  not  shall  be  damned. ^^     And  these  signs   shall  follow  "  ^uke'x^' if;' 
them  that  believe  ;  "In  my  name  shall  they  cast  out  devils  ;  ^^    ^\A.^\\vl 

18  "they  shall  speak  with  new  tongues  ;  "'They  shall  take  up  ser- z;  Ac'ts'^u.' 4^;' 
pents  ;  and^^  if  they  drink  any  deadly  thing,  it  shall  not  ^^  hurt  5';  I'cor.' 
them;  ^  they  shall  lay  hands-on  the  sick,  and  they  shall  re-    30;  xii'i.  i'; 

XIV  2,  4,  etc. 
cover.  '">  Luke  X.  19  ; 

Acts  xxviii. 

19  So  then  ^  after  the  Lord  ^^  had  spoken  unto  them,  he^*  "was    3-s-  . 

■^  _  _  ^  _  X  Acts  IX.    12, 

received  up  into  heaven,  and  *sat  on ''^^  the  right  hand  of  God.    i7;seechap. 

20  And  they  went  forth,  and  preached  every  where,  "^  the  Lord  ^  ^^'^^^^-^/j?' 
working  with  //z^;«,  and  confirming '^ the  word  "with  signs  fol-    ^^■{j'"^^^' 
lowing.26     Amen.  l^^. 

51  ;  Acts  i. 

•^  he                 2  on  the                     ^  from                    *  cast  out  seven  demons  ^  Ac^svii.  55; 

^  She               ^  disbelieved              '^  And  after  these  things  Rom.  viii. ' 

8  was  manifested            ^  on  their  way            ^^  inserl  ii\v2.y            "  rest  ^^:  ^^^■^(■ 

12  and  them  also  they  believed  not  ^^  And  afterward  i°'Heb.' i"' 
"  zV^j^r/ themselves  i^  insert  \\t  1^  that  3;viii..i;x. 
i''  the  whole  creation                       is  disbelieveth  shall  be  condemned  J Pet^iii.22. 

13  demons                   20  gygn             21  j^  no  wise                                    22  ^^g  ^^n  See  iMatt. 
23  the  best  authorities  read  the  Lord  Jesus,  after  he  ^\'^-' 

94  • ,  1  -^  '    nc  ,  <^  Heb.  u.3,4. 

^'^  omit  he  25  sat  down  at  ^Chap.iv.14; 

28  by  the  signs  that  followed  Luke  i.  2 


e  Acts  V.  12  ; 
xiv.  3. 


The  genuineness  of  vers.  9-20.  This  has  scripts  it  is  indicated  that  the  passage  is  doubt- 
been  greatly  doubted  for  the  following  reasons  :  ful.  (2.)  In  the  times  of  Jerome  (d.  419),  accord- 
(l.)  They  are  not  found  in  the  two  oldest  and  ing  to  the  testimony  of  some  Church  Fathers, 
best  _  manuscripts  of  the  New  Testament  (the  the  passage  was  wanting  in  most  copies.  (3.) 
Smaitic  and  the  Vatican)  ;  but  in  one  of  them  The  section  contains  no  less  than  twenty  words 
(the  Vatican)  there  is  a  column  left  blank  after  and  expressions  not  found  elsewhere  in  Mark's 
ver.  8,  and  the  words  :  '  According  to  Mark,'  Gospel,  and  has  a  compendious  and  supplement- 
while  in  every  other  instance  the  ne.xt  book  be-  ary  character, 
gins  on  the  next  column.     In  some  other  manu-  But   on   the  other  hand  some  of  the  earliest 


Chap.  XVI.  9-20.]        THE   GOSPEL  ACCORDING   TO   MARK. 


335 


Fathers  recognized  it  as  part  of  Mark's  Gospel. 
Especially  Irenaeus  (t  202),  who  lived  more  than 
two  hundred  years  before  Jerome  and  was  a 
pupil  of  Polycarp  (the  pupil  of  John),  quotes 
ver.  20,  word  for  word,  as  the  conclusion  of  the 
Gospel.  The  close  of  ver.  8  is  very  abrupt  in 
the  Greek,  and  cannot  be  the  proper  conclusion 
of  the  Gospel.  Even  those  who  reject  this  sec- 
tion think  that  some  other  conclusion  must  have 
existed,  which  has  been  lost.  The  omissions  in 
the  early  manuscripts  (fourth  century)  can  be  ac- 
counted for.  The  Fathers  state,  that  the  Roman 
Christians  were  very  anxious  to  obtain  Mark's 
Gospel.  An  incomplete  copy  (as  Lange  sug- 
gests) might  have  got  into  circulation,  which 
would  find  favor  in  the  fourth  century,  because 
it  omitted  the  unbelief  of  the  Apostles.  It  is 
possible  that  it  was  written  by  Mark,  but  later 
than  the  Gospel  itself.  There  are  other  conjec- 
tures, namely,  that  the  last  leaf  of  the  original 
Gospel  was  early  lost,  that  the  section  was  erased 
because  it  was  supposed  to  be  inconsistent  with 
the  other  Gospels.  The  best  writers  admit  the 
great  antiquity  of  the  section,  even  if  written  by 
another  hand  than  that  of  Mark.  Its  statements 
are  undoubtedly  authentic. 

Contents.  Three  appearances  of  our  Lord 
are  here  mentioned:  (i.)  To  Mary  Magdalene  ; 
(2.)  To  the  two  on  the  way  to  Emmaus  ;  (3.)  To 
the  eleven  (on  the  same  day  or  a  week  later). 
The  date  of  the  discourse  which  is  added  (vers. 
15-18)  cannot  be  determined.  The  whole  chapter 
emphasizes  the  slowness  of  the  disciples  to  be- 
lieve in  the  Resurrection,  gives  the  steps  by 
which  their  disbelief  was  overcome,  tells  of  the 
great  commission  (vers.  15-18),  and  closes  with 
a  brief  statement  of  the  Ascension  (ver.  ig)  and 
the  subsequent  activity  (ver.  20). 

Ver.  9.  On  the  first  day,  etc.  Not  the  same 
expression  as  in  ver.  2.  The  emphatic  repetition 
suggests  that  the  readers  knew  the  sacreclness  of 
'the  first  day'  among  Christians. — Appeared 
first.  See  p.  240,  and  the  full  account  of  John 
(.XX.  14-17).  —  From  whom  he  had  cast  out  seven 
demons.  See  Luke  viii.  2.  This  fact  has  not 
been  previously  stated  in  this  Gospel,  and  this  is 
an  argument  in  favor  of  the  genuineness  of  this 
section.  Here,  where  Mary  Magdalene  is  men- 
tioned alone,  was  the  most  appropriate  place  for 
this  description.  The  first  manifestation  of  our 
Lorcl's  victory  over  the  grave  was  made  to  one 
in  whom  He  had  won  such  a  victory  over  Satan. 
Ver.  ID.  She  went  and  told.  Comp.  John  xx. 
18.  Emphasis  seems  to  rest  on  the  word  '  she  ;  ' 
she  was  the  first  to  tell  them,  the  others  probably 
returning  later,  after  they  had  seen  the  Lord  on 
the  way  (Matt,  xxviii.  9). — Them  that  had  been 
with  him.  An  unusual  expression  for  '  disciples,' 
probably  including  the  whole  company  of  His 
followers. — As  they  mourned  and  wept.  A  nat- 
ural touch,  showing  how  little  they  anticipated 
His  resurrection. 

Ver.  1 1 .  Had  been  seen  of  her.  Another  ex- 
pression peculiar  to  this  section.  But  '  new  facts, 
new  words.'  —  Disbelieved.  A  different  form  from 
'  believed  not '  (ver.  12).  Comp.  Luke  xxiv.  11. 
Their  disbelief  has  been  overruled  for  good  ;  it 
furnishes  abundant  proof  that  they  did  not  invent 
the  story  of  the  resurrection. 

Ver.  12.  After  these  things.  This  expression, 
peculiar  to  this  section,  marks  definitely  a  second 
appearance,  after  the  'first'  (ver.  9).  The  ap- 
pearance to  Peter  is  not  mentioned ;  the  author 


is  emphasizing  the  unbelief  of  the  eleven,  so  that 
he  chooses  a  revelation  to  two,  not  of  their  num- 
ber. —  Was  manifested  ( a  different  word  from 
that  used  in  ver.  9),  etc.  See  Luke  xxiv.  13-35, 
where  this  manifestation  is  narrated  with  rich- 
ness of  detail.  —  In  another  form,  so  that  they 
did  not  recognize  Him.  Luke  says  :  '  their  eyes 
were  holden.'  But  there  was  some  actual  differ- 
ence in  the  bodily  appearance  of  our  Lord.  — 
Two  of  them,  of  the  disciples  in  the  wider  sense 
(vers.  ID,  II). — As  they  walked,  to  Emmaus. 
The  manifestation  took  place  at  the  close  of  the 
walk,  but  this  is  the  language  of  brevity.  Had 
the  account  been  more  explicit,  a  captious  crit- 
icism would  have  asserted  that  this  verse  was 
copied  from  Luke. 

Ver.  13.  They.  Emphatic,  giving  prominence 
to  these  successive  messages.  —  The  rest,  i.  <?., 
of  'them  that  had  been  with  Him'  (ver.  10). — 
And  them  also  they  believed  not.  Despite  the  re- 
peated testimony.  Luke  (.xxiv.  34)  tells  how 
these  two  met  the  company  who  told  them,  '  The 
Lord  is  risen  indeed,  and  hath  appeared  to  Si- 
mon.' But  he  speaks  immediately  after  of  their 
terror  at  His  appearance  (xxiv.  37)  ;  their  state 
of  mind  was  not  one  of  decided  belief.  The 
same  impression  is  conveyed  by  Matt,  xxviii.  17  ; 
John  XX.  20.  A  conflict  of  doubt  and  belief 
would  be  very  natural,  or  even  a  division  of  opin- 
ion, some  doubting  and  some  believing.  Even 
if  all  believed  that  the  Lord  had  appeared  to 
Simon,  some  might,  for  various  reasons,  still 
doubt  the  message  of  the  two  disciples.  This 
apparent  discrepancy  with  Luke  may  have  en- 
couraged the  copyists  to  omit  the  passage,  if  they 
found  any  authority  for  doing  so. 

Ver.  14.  Afterward.  '  Later'  not  'last,'  though 
the  word  may  bear  such  a  meaning.  This  was 
the  last  manifestation  of  that  day,  and  is  fully  de- 
tailed by  Luke  (.xxiv.  36,  etc.)  and  John  (xx.  19- 
23).  Mark  joins  with  it  the  last  revelation  of 
our  Lord  on  earth.  See  on  ver.  15.  —  Sat  at 
meat.  In  strict  accordance  with  Luke  xxiv.  41- 
43,  though  evidently  independently  written.  — 
Upbraided  them  with  their  unbelief.  He  in- 
structed, as  well  as  upbraided  them  ;  but  the 
matter  is  here  described  from  one  point  of  view. 
This  '  unbelief '  was  in  the  fact  of  His  resurrec- 
tion. —  Hardness  of  heart.  They  seem  to  have 
remained  that  day  in  an  intellectual  and  moral 
stupor.  —  Because,  etc.  The  specific  reproach 
was  that  in  the  face  of  suflicient  evidence  they 
doubted  a  glorious  fact,  which  He,  whom  they 
loved,  had  predicted  again  and  again. 

Ver.  15.  And  he  said  unto  them.  There  is  no 
reference  to  the  appearances  in  Galilee.  The 
more  important  points  of  the  revelations  made  on 
various  occasions  up  to  the  time  of  the  Ascension 
are  summed  up.  These  words  may,  however, 
have  been  uttered  on  one  occasion.  Comp. 
Matt,  xxviii.  19 ;  but  here  the  style  is  brief,  ener- 
getic, as  usual  in  Mark's  narrative. 

Vers.  16-18  are  peculiar  to  this  Gospel  and 
quite  characteristic.  They  may  have  been  uttered 
on  the  mountain  in  Galilee,  or  more  likely  still, 
just  before  the  Ascension,  mentioned  immediately 
afterwards  (ver.  19).  —  Preach  the  gospel,  pro- 
claim the  glad  tidings  ;  not  simply  give  instruc- 
tion in  Christian  morality,  but  announce  the  facts 
they  had  been  so  slow  to  believe,  that  Jesus  who 
had  been  crucified  is  risen,  is  the  living  Saviour 
for  lost  men.  —  To  the  whole  creation.  To  men 
chiefly,  as  the  subjects  of  salvation;  but  probably 


336 


THE   GOSPEL   ACCORDING   TO   MARK.        [Chap.  XVI.  9-20. 


not  without  a  reference  to  the  whole  moral  uni- 
verse. Comp.  Col.  i.  15,  23;  Rom.  viii.  19-23- 
The  duty  to  evangelize  the  whole  world,  so 
plainly  stated  here,  is  even  strengthened  by  this 
view  of  the  passage. 

Ver.  16.  He  that  believeth  and  is  baptized 
shall  be  saved  ;  but  he  that  disbelieveth  shall  be 
condemned.  The  obvious  lessons  of  this  verse 
arc  pressing  and  practical,  (i.)  The  belief  is  be- 
lief in  Jesus  of  Nazareth,  crucified  and  risen 
again,  as  an  all-sufficient  Personal  Saviotir.  It  is 
belief  of  the  gospel  (ver.  15),  because  the  gospel 
presents  Christ.  (2.)  Baptism  is  generally  but  not 
absolutely  necessary  to  salvation.  It  is  not  said  : 
He  that  believeth  not  and  is  not  baptized  will  be 
condemned.  The  first  trophy  of  the  crucified 
Lord,  was  the  unbaptized  yet  believing  robber. 
Many  martyrs  had  no  opportunity  of  baptism. 
Multitudes  of  unbaptized  children  die  in  infancy, 
and  the  vSociety  of  Friends  reject  water-baptism. 
Yet  the  other  clause  shows  the  general  necessity. 
Baptism  cannot  be  deemed  indifferent  in  view  of 
this  command.  None  are  condemned  simply  be- 
cause not  baptized,  but  positive  unbelief  is  the 
one  certain  ground  of  condemnation,  whether  the 
person  be  baptized  or  not  baptized.  (3.)  Nothing 
can  be  proved  from  this  passage  as  to  the  order 
in  which  faith  and  baptism  must  always  come. 
In  Matt,  xxviii.  19,  20,  it  is  altogether  different. 
(4. )  The  form  of  the  original  is  peculiar,  and  points 
to  a  future  and  permanent  division  of  mankind 
into  'saved'  and  'condemned.'  (5.)  The  con- 
demnation for  the  sin  of  unbelief,  implies  a  pre- 
vious offer  of  the  gospel.  The  preceding  verse 
points  to  a  proclamation  of  the  offer  to  every  one, 
without  exception,  and  the  sin  of  unbelief  has  its 
spring  in  something  independent  of  any  such 
offer.  Blessedness  is  impossible  for  those  who 
when  they  know  of  Christ  do  not  trust  Him.  (6.) 
The  word  'condemned'  implies  just  what  our 
Lord  has  expressed  again  and  again  in  awful  lan- 
guage (chap.  ix.  43-49 ;  Matt.  xxiv.  51  ;  xxv.  30, 
46). 

Ver.  17.  And  these  signs  shall  follow  them 
that  believe.  This  promise  is  to  be  taken  liter- 
ally; but  is  it  to  be  limited  to  the  Apostolic 
times,  or  is  it  to  be  extended  to  all  Christians } 
In  favor  of  the  limitation  mav  be  urged  :  the 
reference  to  the  founding  of  the  Church  which 
runs  through  the  whole  passage  ;  the  cessation  of 
the  necessity  for  such  '  signs '  as  proofs  of  the 
truth,  and  the  cessation  of  such  miraculous 
gifts  as  a  fact  in  the  history  of  the  Church.  Yet 
it  is  highly  probable  that  the  promise  is  more 
general.  Alford  :  '  Should  occasion  arise  for  its 
fulfilment,  there  can  be  no  doubt  that  it  will  be 
made  good  in  our  own  or  any  other  time.  But 
we  must  remember  that  "signs"  are  not  needed 
where  Christianity  is  professed:  nor  by  mission- 
aries who  are  backed  by  the  influence  of  power- 
ful Christian  nations.'  Fanatical  and  supersti- 
tious use  of  the  promise  is  due  to  a  failure  to  un- 
derstand the  nature  of  these  things  as  'signs.'  — 
In  my  name.  This  presents  the  power  by  which 
all  the  succeeding  miracles  should  be  wrought. 
—  Shall  they  cast  out  demons.  Comp.  Matt.  xii. 
28  on  this  'sign.'  It  is  characteristic  of  Mark  to 
emphasize  this  form  of  miraculous  power.  —  They 


shall  speak  with  new  tongues.  See  Acts  ii.  4  ; 
X.  46  ;  I  Cor.  xiii.,  xiv.  This  was  literally  fulfilled. 
A  symbolical  meaning,  such  as  new  forms  of 
spiritual  truth,  is  unnecessary.  As  the  whole  was 
written  after  the  manifestation  of  the  gifts  of 
tongues  in  the  Apostolic  times,  this  clause  is  no 
proof  of  a  later  origin  of  the  section.  These 
'  tongues '  were  the  most  striking  signs  for  the 
first  success  of  the  gospel,  hence  we  might  ex- 
pect to  find  such  a  promise. 

Ver.  18.  They  shall  take  up  serpents.  See 
Acts  xxviii.  3-5,  where  this  promise  was  fulfilled 
in  the  case  of  Paul.  We  therefore  retain  the 
simple  meaning :  they  shall  take  up  serpents 
without  injury,  as  a  '  sign.'  As  the  word  trans- 
lated '  take  up '  has  a  variety  of  secondary  mean- 
ings, some  explain  it  here,  'drive  forth,'  'destroy,' 
but  the  other  is  the  more  obvious  sense.  Most 
untenable  is  the  fanciful  symbolical  interpretation 
which  finds  an  allusion  to  the  brazen  serpent  in 
the  wilderness  (John  iii.  14).  —  Even  if  they 
drink  any  deadly  thing.  While  literal  fulfilments 
of  this  promise  are  not  recorded  in  the  New 
Testament,  such  may  have  occurred.  —  And  they 
shall  be  well.  Instances  abound  in  the  Acts  of 
the  Apostles. 

Ver.  19.  So  then.  This  phrase,  not  found 
elsewhere  in  this  Gospel,  introduces  the  conclu- 
sion.—  The  Lord.  A  term  of  the  highest  rever- 
ence in  this  case.  —  Jesus  is  inserted  on  good 
authority.  —  After  he  had  spoken  unto  them. 
Both  the  time  and  place  of  the  discourse  are 
indefinite,  and  the  fuller  account  of  the  Ascen- 
sion is  not  contradicted  by  anything  here  stated. 
—  Was  received  up  into  heaven.  See  Luke  xxiv. 
51  ;  Acts  i.  9.  The  original  suggests  also  the 
idea  of  being  taken  back  again.  —  And  sat  down 
at  the  right  hand  of  God,  in  the  place  of  honor 
and  power.  The  Ascension  is  the  natural  com- 
pletion of  the  Resurrection.  After  such  a  glo- 
rious triumph  over  death  and  hell,  Christ  could 
not  die  again,  but  only  return  to  His  former  glory 
and  take  possession  of  His  throne  and  kingdom, 
at  the  right  hand  of  God  the  Father  Almighty. 
On  Christ's  presence  there,  see  John  xix.  3  ;  Acts 
ii.  33 ;  vii.  56  ;  Eph.  i.  20  ;  Col.  iii.  i. 

Ver.  20.  And  they  went  forth.  Not  out  of 
the  room  (ver.  14),  but  out  into  the  world  (ver. 
15)  to  preach  everywhere.  The  writer  cannot 
mean  that  our  Lord  ascended  from  that  room.  — 
Everywhere.  The  gospel  was  diffused  very  rap- 
idly, and  at  the  date  of  Mark's  Gospel  the  use  of 
this  general  term  was  perfectly  justifiable. — The 
Lord  working,  etc.  The  fulfilment  of  the  promise 
in  vers.  17,  18,  is  here  stated.  This  close  cor- 
responds admirably  with  the  character  of  the 
whole.  The  wonder-working  Son  of  God  is  rep- 
resented as  continuing  to  work  through  His 
Apostles.  The  emphasis  hitherto  given  to  His 
miracles  is  preserved  in  this  brief  sketch  of  their 
activity,  and  that  too  in  close  connection  with 
Him  as  the  Glorified  Redeemer,  still  working  the 
same  wonders.  J.  A.  Alexander  :  '  If  the  orig- 
inal conclusion  of  this  book  is  lost,  its  place  has 
been  wonderfully  well  supplied.'  —  Amen.  This 
word  is  better  supported  liere  than  at  the  close 
of  the  other  Gospels,  but  is  of  doubtful  au- 
thority. 


THE    GOSPEL    ACCORDING    TO 


LUKE. 


Chapter  I.   1-4. 
T/ie  Preface. 

1  TTORASMUCH  as  many  have  taken  in  hand  to  set  forth  in 
A      order  a   declaration  of  ^    those    things  ^  which  "  are  most 

2  surely  believed  ^  among  us,  Even  as  they  delivered  them  unto 
us,  which ^  *fr.om  the  beginning  were  "^  eyewitnesses,  and^  ''min- 

3  isters  of  *  the  word  ;  •''It  seemed  good  to  me  also,  having  had 
perfect  understanding  ^  of  all    things    from    the  very  first,"  to 

4  write  unto  thee  ''in  order,  ''most  excellent  '  Theophilus,  That 
thou  mightest  know  the  certainty  of  those  things,^  wherein 
^  thou  hast  been  ^  instructed. 


^  To  draw  up  a  narrative  concerning 

^  or  are  fully  established 

®  having  traced  the  course 

^  concerning  the  things  {Greek  words) 


2  matters 
who  5  and  became 

■^  accurately  from  the  first 
^  wast 


a  Acts  ill.  18  • 

Rnm.  iv.  21 

Col.  ii.  2  ;  I 

Thess.  i.  5 ; 

Heb.  vi.  II. 
0  John  XV.  27; 

Mark  i.  i. 
c  2  Pet.  i.  16  ; 

I  John  i.  14 
d  Acts  xxvi. 

16. 
e  Mark  iv.  14. 
f  Acts  XV.  25. 
g  Acts  xi.  4  ; 

xxiii.  23. 
h  Acts  xxiii. 

26  ;  xxiv.  3  ; 

xxvi.  25. 
i  Acts  i.  I. 
k  Acts  xviii. 

25  ;  Rom.  ii. 

18  ;  I  Cor. 
xiv.  ig. 


This  PREFACE  is  a  model  of  brevity,  simplicity, 
and  modesty,  as  well  as  of  purity  and  dignity  of 
style.  It  does  not  contain  expressions  of  Hebrew 
origin,  and,  like  most  prefaces,  it  is  formal  and 
highly  iinished.  It  differs  from  the  Introduction 
to  the  Gospel  of  John  (i.  1-5),  which  is  more 
doctrinal,  each  preface  being  strictly  character- 
istic of  the  Gospel  which  follows.  Luke,  who 
depicts  most  fully  the  Son  of  Man,  appearing 
indeed  in  Israel,  but  for  the  benefit  of  the  whole 
race  of  man,  brings  out  here  the  human  side  in 
the  origin  of  the  sacred  writings.  This  preface 
claims  truthfulness  for  the  narrative  which  fol- 
lows, on  the  ground  of  the  author's  patient  inves- 
tigation (ver.  3),  and  presents  itself  as  a  certain 
foundation  (ver.  4)  for  faith  in  the  facts  of  the 
Saviour's  birth,  life,  death,  and  resurrection. 

Ver.  I.  Forasmuch  as,  a  good  translation  of 
the  full  sounding  Greek  word  (found  only  here  in 
the  N.  T.).  —  Many.  This  cannot  refer  to  the 
Apocryphal  Gospels  which  were  written  later  ; 
nor  to  hostile  or  incorrect  accounts,  but,  as  the 
next  verse  shows,  to  such  sketches  of  the  great 
facts  of  salvation  as  had  already  been  drawn  up 
by  Christians,  in  various  places,  from  the  testi- 
mony of  eye-witnesses.  Many  such  were  doubt- 
less in  existence  then,  but  being  more  or  less 
fragmentary  would  not  be  preserved.  Luke  may 
have  used  some  of  these  in  compiling  his  narra- 
tive, but  to  what  extent  it  is  useless  to  inquire. 
VOL.  I.  22 


Even  in  the  first  two  chapters,  where  the  influ- 
ence of  Hebrew  documents  is  most  probable,  the 
peculiarities  of  Luke's  own  style  may  be  noticed. 
It  is  barely  possible,  but  not  at  all  probable,  that  the 
Gospels  of  Matthew  and  Mark  are  included  here. 
See  Introd.  p.  19.  —  Have  taken  in  hand.  This 
indicates  the  difficulty  and  importance  of  the  task, 
not  necessarily  the  failure  of  these  persons  to  ful- 
fil it.  Luke  felt  their  labors  to  be  insufficient, 
not  from  incorrectness,  but  from  the  fragmentary 
character  of  their  narratives.  —  To  draw  up  a 
narrative,  etc.  Not  mere  sayings,  but  sketches 
which  aimed  at  completeness  and  order.  —  Those 
matters.  The  grt^t  facts  of  the  life  of  Christ 
formed  the  substance  of  preaching  in  the  Apos- 
tolic times.  —  Are  fully  established.  The  word 
has  reference  to  the  entire  acceptance  of  the  facts 
as  fully  established,  hence  '  surely  believed '  is 
partially  correct.  Some  prefer  the  meaning : 
'  have  been  fulfilled  among  us.'  This  would 
point  to  the  facts  of  the  Gospel  history  either  as 
completed  in  the  Apostolic  age,  or  as  fulfilling 
the  purpose  and  promise  of  God.  In  any  case 
the  facts  were  both  established  and  accepted, 
since  in  an  age  when  writing  was  not  so  common 
as  now,  many  undertook  to  arrange  these  facts  in 
a  written  narrative. 

Ver.  2.  They  delivered  them,  or,  '  handed  them 
down.'  The  oi-al  instruction  of  the  Apostles  is 
here  referred  to.    From  this  (see  ver.  4)  the  writ 


338 


THE   GOSPEL   ACCORDING   TO    LUKE.  [Chap.  L  1-25. 


ten  accounts  of  the  '  many '  were  drawn  up.  Oral 
tradition  came  first,  but  this  preface  plainly  im- 
plies its  insufficiency.  —  From  the  beginning,  /.  e., 
from  the  baptism  of  John  (see  Mark  i.  i  ;  Acts  i. 
21 ;  John  XV.  27).  —  Eye-witnesses.  The  Apos- 
tles, perhaps  the  Seventy  also.  This  implies  that 
Luke  was  not  a  disciple  during  the  lifetime  of 
our  Lord. — Became  ministers.  The  same  per- 
sons who  had  been  'eye-witnesses.'  —  The  word, 
i.  e.,  the  word  of  the  gospel,  the  preached  word. 
Certainly  not  '  the  Word,'  the  Logos,  for  John 
only  uses  this  term.  Hence  '  of  the  word '  is 
scarcely  to  be  joined  with  '  eye-witnesses.' 

Ver.  3.  To  me  also.  He  thus  places  himself 
in  the  ranks  of  the  '  many,'  but  in  what  follows 
indicates  his  superior  qualification  for  the  work. 
He  does  not  claim,  but  certainly  does  not  dis- 
claim, inspiration.  Some  old  Latin  manuscripts 
add  here  :  et  sfiritici  saiicto,  '  and  to  the  Holy 
Spirit ; '  but  how  could  the  Holy  Spirit  be  said 
to  make  historical  researches?  —  Having  traced 
down,  etc.  The  inspired  writers  were  moved  by 
the  Holy  Spirit,  not  as  passive  machines,  but  as 
rational  and  responsible  persons,  who  exercised 
their  memory,  judgment,  and  used  all  means  of 
information,  under  divine  guidance. — From  the 
first.  This  extends  further  back  than  'the  be- 
ginning '  (ver.  2).  We  may  therefore  expect  full 
statements  about  the  early  events.  Luke  could 
find  many  still  alive  from  whom  these  facts  would 
be  learned,  and  that  he  had  met  James,  '  the 
Lord's  brother,'  is  evident  from  Acts  xxi.  17. 
All  these  statements  are  about  matters  occurring 
in  the  same  family  circle  (Mary,  Elisabeth,  etc.). 
—  In  order.  Luke  lays  claim  to  chronological  ac- 
curacy in  his  Gospel,  though  his  narrative  in  this 
respect  plainly  falls  behind  that  of  Mark.  The 
comparison  is,  however,  with  the  fragmentary 
sketches,  referred  to  in  ver.  i.     He  claims  at  all 


events  systematic  arrangement.  —  Most  excellent. 
An  official  term,  like  our  word  'honorable,'  not 
referring  to  moral  character.  (Comp.  Acts  xxiii. 
6 ;  x.xiv.  3  ;  xxvi.  25  ;  in  all  three  cases  applied 
to  an  immoral  heathen  governor.) — Theophilus. 
Evidently  a  man  of  mark  and  a  Christian  (ver.  4), 
but  otherwise  unknown.  It  has  been  inferred 
from  Acts  xxiii.  8,  that  he  was  not  a  Jew,  and 
from  chapters  xxvii.,  xxviii.,  that  he  lived  in  Italy, 
since  those  chapters  assume  an  acquaintance  with 
localities  near  Rome.  The  name  means  '  lover 
of  God,'  and  this  had  led  some  to  the  unsup- 
ported fancy,  that  the  name  was  a  feigned  one,  to 
designate  believers.  Ambrose  :  '  If  you  are  a 
lover  of  God,  a  Theophilus,  it  is  written  to  thee  ; ' 
Ford  :  '  The  name  Theophilus  imports  the  temper 
of  mind  which  God  will  bless  in  the  Scripture 
student.' 

Ver.  4.  Know,  as  the  result  of  acquaintance 
with  the  accurate  account  now  sent  him.  —  The 
certainty.  The  emphatic  word ;  certainty  as  the 
result  of  positive,  accurate  statements  of  truth. 
From  faith  to  knowledge,  from  knowledge  to  still 
firmer  faith.  —  Concerning  the  things,  Greek 
'  words,'  i.  e.,  the  statements  of  living,  divine- 
human  facts  of  salvation  which  centre  in  the 
Person  of  Christ.  Christianity  is  a  religion  that 
is  ez'crlasting,  for  facts  cannot  be  altered  ;  univer- 
sal, for  facts  appeal  to  all  ;  mighty,  for  facts  are 
stronger  than  arguments. — Wherein  thou  wast 
instructed.  Theophilus  had  been  regularly  in- 
structed in  regard, to  the  main  truths  of  Chris- 
tianity. The  history  of  our  Lord  formed  the 
basis  of  this  instruction,  but  the  Epistles  of  Paul, 
some  of  which  were  written  before  this  Gospel, 
show  that  the  meaning  of  the  facts  was  plainly 
taught.  Christian  instruction  is  religious,  not 
purely  historical.  Our  word  '  catechise  '  is  de- 
rived from  the  term  here  used. 


Chapter   I.  5-25. 
Atiiiottncemeiit  of  the  Birth  of  yohn,  tJie  Forerunner  of  Christ. 

5  ''  I  ^HERE  was  *in  the  days  of  Herod,  the  ^  king  of  Judea,  a  «  Matt.  ii.  t 

-L     certain  priest  named  Zacharias,  *  of  the  course  of  Abia  :  2  ^  i  chr.  xxiv. 

^  10,  19;  Neh. 

and  his  wife  zvas^  oi  the  daughters  of  Aaron,  and  her  name    ^"^.i? 

6  was  Elisabeth.     And  they  were  both  '^  righteous   before  God,  ^  Gen.  vii.  i ; 

xvii.  I  ;  I 

walking  in  all  the  commandments  and  ordinances  of  the  Lord     Kings  ix.  4; 

2  Kings  XX 

7  blameless.     And  they  had  no  child,  because  that  Elisabeth  was    3'  Jobj.  r, 

■^  Acts  xxni. 

8  barren  ;  and  they  both  were  jiow^nqW  stricken  in  years.^     And^     PhiMHe.^' 
it  came  to  pass,  that,  while  he  executed  the  priest's  office^  be- 

9  fore  God  ^  in  the  order  of  his  course,  According  to  the  custom  '^ '  chr  xxiv 
01  the  priests  ofHce,"  his  lot  was  *  to  burn  incense  when  he    ^"'•.'+' 

XXXI.   2. 

10  went  into  the  temple  of  the  Lord.^    -^And  the  whole  multitude '  ?."•'?:',:/!• 
of  the  people  were  praying  without,  at  the  time ^  of  incense.    xxiWiT-'z 

1  ...  Chr.  xxix. 

1  omit  the  2  Abijah  n. 

3  he  had  a  wife  {according  to  the  best  authorities)  "^  Rr'^'viii'^' 

*  Greeks  advanced  in  their  days  6  Now  °  '  .     .        ^v.  vm.  3, 


priesthood 
hour 


days  6  Now  ^  served  as  priest     4. 

to  enter  into  the  temple  of  the  Lord  and  burn  incense 


Chap.  I.  5-25]  THE   GOSPEL  ACCORDING   TO   LUKE.  339 

r  r  And  there  appeared  unto  him  an  angel  of  the  Lord,  standing 

12  on  the  right  side  of  ''the  altar  of  incense.     And  when  Zacharias  s  Ex.  xxx.  i. 

13  saw  ///;;/,  ''  he  was  troubled/*^  and  fear  fell   upon  him.     But  the  ^  Judg  v;.22; 

•J  J  '  i  xui.  22 ; 

angel   said   unto  him,   Fear  not,  Zacharias  :  for   thy  prayer  is     ^^"2'^' U 
heard  ;  and  thy  wife  Elisabeth  shall  bear  thee  a  son,  and  '  thou    x.'4;'Re"^. 

14  shalt  call  his  name  John.     And  thou  shalt  have  joy  and  glad-  ^^^^  ^^  ^ 

15  ness  ;  and  *  many  shall  rejoice  at  his  birth.     For  he   shall  be  >fe  Ver.  58. 
great  in  the  sight  of  the  Lord,  and  'shall  drink  neither  wine  ^  Num.  vi.  3; 
nor  strong  drink  ;  ^^  and  he  shall  be  filled  with  the  Holy  Ghost,    4;ch.vii. 

16  '"even  from  his  mother's  womb.     "And  many  of  the  children  of  '"JaT'L/s! 

17  Israel  shall  he  turn  to  the  Lord  their  God.     "And  he  shall  go  "g^^'-  '"■  ^' 
before  him  ^^  in    the  spirit   and   power  of  Elias,^^  to  turn  the  "  Matt.^xi.n; 
hearts  of  the  fathers  to  the  children,  and  the  disobedient  to  the 
wisdom  of  the  just  ;  to  make  ready  a  people  prepared  for  the 
Lord.i* 

18  And  Zacharias  said  unto  the  angel,  ^  Whereby  shall  I  know  /  Gen.  xvii 
this  .-•  for  I  am  an  old  man,  and  my  wife  well  stricken  in  years.  ^° 

IQ  And  the  angel  answering   said  unto  him,  I  am  ^Gabriel,  that  ?  ^an.  viii. 

■^  ,  ^  ^  '  16;  IX.  21, 

stand  in  the  presence  of  God  ;  and  am  sent  to  speak  unto  thee,    t^'-^^  ... 

^  '  -^  '       Matt,  xviii. 

20  and  to  shew^*^  thee  these  glad  tidings.  And,  behold,  ''thou  1°;  Heb.i. 
shalt  be  dumb,^"  and  not  able  to  speak,  until  the  day  that  these  '' f^if,fl 
things   shall  be  performed,^^  because  thou  believest  not  ^^  my 

21  words,  which  shall  be  fulfilled  in  their  season.  And  the  people 
waited  2°  for  Zacharias,  and  marvelled  that^^  he  tarried  so  long^^ 

22  in  the  temple.  And  when  he  came  out,  he  could  not  speak 
unto  them  :  and  they  perceived  that  he  had  seen  a  vision  in  the 
temple ;  for  he  beckoned  ^^  unto  them,  and  remained  speechless. 

23  And  it  came  to  pass,  that,  as  soon  as  ^^ « the  days  of  his  minis-  s  See  2  Kings 

,  „-  ,  '^i-  5 ;  1  Chr. 

tration  were  accomplished,-*^  he  departed  to  his  own  house.-*^  «•  25- 

24  And   after  those  ^' days  his  wife  Elisabeth   conceived,  and  ^^ 

25  hid  herself  five  months,  saying.  Thus  hath  the  Lord  dealt  with-^ 

me  in   the  days  wherein  he  looked   on  me,  to '^  take   away  niy '' ^'^."j^';^- ^ . 
reproach  among  men.  ''^-  '•  4- 

^o  And  Zacharias  was  troubled  when  he  saw  hitn 

1^  Greek  sikera  ^'^  before  hi?n  in  his  presence  ^^  Elijah 

"  for  the  Lord  a  prepared  people  ^^  Qj-eek  advanced  in  her  days 

16  bring  i'  silent  !»  come  to  pass  ^^  didst  not  believe 

20  were  waiting  21  ^^,|.,i]g  22  ^^^if  g^  jqj^^ 

-3  was  making  signs  24  when  25  fulfilled 

26  unto  his  house  27  these  28  iji^eri  she  29  ^jQ^e  unto 

Contents.     Chaps,  i.  and  ii.  forming  the  pst  style,  and  hence  have  been  supposed  by  many  to 

fart  of  the  Gospel,  narrate  '  the  miraculous  birth  be  mainly  translations  from  some  document  orig- 

and  normal  development  of    the   Son    of  Man.'  inally  existing  in  the   dialect    of  Palestine.     On 

Chap.  i.  tells  of  events    preceding   the    birth    of  the  poetical   compositions,  see  below.     The  ob- 

Christ,  namely,  the  announcement  of  the  birth  of  jections  to  this  part  of  the  narrative  have  arisen 

John  (vers.  5-25);  the  announcement  of  the  birth  mainly   from    prejudice    against   the    remarkable 

of  the   Messiah  (vers.  26-38);  the  visit  of  Mary  facts  it  states.     Yet  the  wonderful  Persoit  of  the 

to   Elizabeth   (vers.    39-56);   the   birth   of  John  historical  C/^w/,  is  the  best  and  only  satisfactory 

(vers.  57-80).     Both  chapters  are  Hebraistic  in  explanation  of  these  remarkable  antecedents.  All 


340 


THE  GOSPEL  ACCORDING  TO  LUKE. 


[Chap.  L  5-25. 


other  explanations  leave  the  historical  problem 
greater  than  ever. 

Ver.  5.  In  the  days  of  Herod.  See  on  Matt, 
ii.  I. — A  certain  priest.  Not  the  high-priest.  — 
Zacharias,  /.  e.,  '  the  Lord  remembers.'  —  Of  the 
course  of  Abijah.  The  eighth  of  the  twenty-four 
classes,  into  which  the  descendants  of  Eleazar 
and  Ithamar,  the  sons  of  Aaron,  were  divided  (i 
Chron.  xxiv. ).  Each  of  these  ministered  in  the 
temple  for  one  week,  from  the  days  of  Solomon 
until  the  destruction  of  the  first  temple,  and  from 
the  restoration  of  the  courses  by  Judas  Macca- 
baeus  until  the  final  destruction  of  Jerusalem  by 
Titus.  In  the  latter  period  the  names  and  order 
of  the  courses  were  preserved,  but  not  the  de- 
scent. At  the  destruction  of  the  temple  by  the 
Romans,  the  course  in  waiting  was  that  of  Jehoi- 
arib  (the  first),  and  date  was  the  9th  day  of  the 
Jewish  month  Ab.  But  these  data  do  not  deter- 
mine the  date  of  the  occurrence  before  us,  since 
each  course  must  serve  at  least  twice  in  a  year, 
and  'after  those  days'  (ver.  24)  is  indefinite. — 
Elisabeth,  i.  e.,  '  God's  oath.'  The  wife  of  Aaron 
bore  the  same  name  (Ex.  vi.  23  :  '  Elisheba'). 

Ver.  6.  Righteous  before  God.  Not  outwardly, 
but  really,  pious.  —  Commandments  and  ordi- 
nances. The  former  probably  refers  to  special 
commandments,  the  latter,  as  its  derivation  hints, 
to  that  by  which  God  defines  what  is  '  righteous  ' 
for  men.  —  Blameless.  The  full  sense  may  be 
thus  expressed:  'walking,'  etc.  —  so  that  they 
were  '  blameless.'  They  were  '  saints '  after  the 
Old  Testament  pattern.  The  promise  made  to 
Abraham  (Gen.  xxii.  18)  was  about  to  be  fulfilled, 
and  the  first  revelation  was  made  to  one  of  the 
Abrahamic  character. 

Ver.  7.  Well  stricken  in  years  (Greek,  'ad- 
vanced in  their  days  ').  A  translation  in  quaint 
old  English  of  the  Hebrew  phrase  used  in  Gen. 
xviii.  1 1 .  See  that  passage,  which  presents  the 
similar  case  of  Abraham  and  Sarah. 

Ver.  8.  Served  as  priest,  is  more  simple  than 
the  paraphrase  of  the  E.  V.  The  words  used 
here  and  in  ver.  9  are  not  the  same.  —  In  the 
order  of  his  course,  i.  e.,  during  the  week  his 
course  served  in  the  temple. 

Ver.  9.  According  to  the  custom  of  the  priest- 
hood. To  be  joined  with  what  follows,  not  with 
what  precedes.  The  '  custom  '  was  to  assign  by 
lot  for  each  day  the  various  parts  of  the  service 
to  the  priests  of  the  course  on  duty  for  the  week. 
The  most  honorable  office,  which  fell  to  Zacharias 
on  this  occasion,  was  allotted  to  the  same  person 
but  once,  i.  e.,  for  one  day  during  the  week  of 
service.  —  To  enter  into  the  temple  of  the  Lord, 
i.  e.,  '  the  holy  place.'  Beyond  this  only  the  high- 
priest  could  go.  —  And  burn  incense.  At  the  time 
of  the  morning  and  of  the  evening  sacrifice.  The 
sacrifice  was  offered  on  the  great  attar  of  burnt- 
offering,  which  stood  outside  in  the  court  of  the 
priests.  One  priest  took  fire  from  this  altar  to 
the  altar  of  incense,  and  then  left  the  priest, 
whose  duty  it  was  to  burn  incense,  alone  in  the 
holy  place;  the  latter  (Zacharias  in  this  case),  at 
a  signal  from  the  priest  presiding  at  the  sacrifice, 
kindled  the  incense. 

Ver.  10.  Were  praying.  The  smoke  of  the 
incense  was  symbolical  of  acceptable  prayer  ris- 
ing to  God  ;  comp.  Ps.  cxli.  2  ;  Rev.  v.  8  ;'  viii.  3, 
4.  It  was  the  custom  to  pray  without,  i.  e.,  in 
the  courts  of  the  men  and  women,  at  the  hour  of 
incense,  i.  e.,  while  it  was  burnt.  This  was  prob- 
ably at  the  time  of  the  morning  sacrifice,  as  the 


allotment  seems  to  have  just  occurred.  Josephus 
tells  of  a  vision  to  John  Hyrcanus,  the  high- 
priest,  while  offering  incense. 

Ver.  II.  Appeared  to  him.  An  actual  angelic 
appearance.  The  pious  priest,  engaged  in  this 
high  duty,  alone  in  the  holiest  spot  into  which  he 
could  enter,  at  the  most  sacred  moment,  would 
be  in  a  state  of  religious  susceptibility ;  but  the 
revelation  itself  came  from  without,  from  a  per- 
sonal spirit  sent  by  God.  The  presence  of  an- 
gels in  the  place  dedicated  to  God,  even  at  such 
a  time  of  corruption,  is  suggestive.  —  On  the 
right  side  of  the  altar  of  incense.  Probably  on 
the  right  of  Zacharias  :  the  right  side  (comp. 
Matt.  XXV.  33),  indicative  of  a  blessing,  was  in 
this  case  the  north  side  of  the  altar,  where  the 
table  of  the  shew-bread  stood.  '  The  temple,  so 
often  the  scene  of  the  manifestation  of  the  glory 
of  the  Lord,  becomes  again  the  centre,  whence 
the  first  rays  of  light  secretly  break  through  the 
darkness.' 

Ver.  12.  Fear  fell  upon  him.  This  fear  was 
natural,  for  angelic  revelations  had  not  occurred 
for  centuries. 

Ver.  13.  For  thy  prayer  is  heard.  The  doubt 
of  Zacharias  (ver.  18)  indicates  that  he  had 
ceased  to  pray  for  a  son.  The  prayer  was  doubt- 
less a  Messianic  one,  even  if  he  still  cherished 
some  hope  of  a  son  in  his  old  age.  The  answer 
includes  both  the  public  and  private  blessing. 
The  Messiah  will  appear  in  his  days,  and  the 
forerunner  promised  of  old  (Mai.  iv.)  shall  be  his 
son.  —  John,  'God  graciously  gave.'  Comp.  2 
Kings  XXV.  23  ;  2  Chron.  xvii.  15  ;  xxiii.  i  ;  xxviii. 
12;  Neh.  vi.  18;  xii.  13;  where  the  Hebrew 
name  occurs  in  diiferent  forms.  See  on  Matt, 
iii.  I. 

Ver.  14.  Many,  etc.  The  promise  was  not  for 
the  father  alone  ;  hence  the  prayer  was  probably 
general. 

Ver.  1 5.  He  shall  be  great  in  the  sight  of  the 
Lord.  Spiritual,  not  temporal,  greatness  is  prom- 
ised. —  Neither  wine  nor  strong  drink.  '  Sikera,' 
the  Greek  word  here  used,  refers  to  liquors  of  an 
intoxicating  character,  not  prepared  from  grapes. 
He  was  to  be  a  Nazarite  (see  Num.  vi.).  Such 
vows  were  not  unusual  in  New  Testament  times 
(see  Acts  xxi.  24).  John  ranks  with  Isaac,  as  a 
son  begotten  in  old  age  ;  with  Samson  and  Sam- 
uel, as  granted  to  the  barren  in  answer  to  prayer, 
and  as  a  Nazarite  (comp.  Judges  xiii.  5  ;  i  Sam. 
i.  12).  —  Filled  with  the  Holy  Ghost,  not  with 
wine  (comp.  Eph.  v.  18).  — Even  from  his  moth- 
er's womb.  '  From  his  very  birth,'  hence  the  Holy 
Spirit  may  work  in  and  on  infants. 

Ver.  16.  To  the  Lord  their  God.  Not  to  Christ, 
but  to  God.  A  prediction  of  John's  ministry,  as 
preparatory  and  reformatory,  —  the  baptism  of 
repentance.     .See  on  Matt.  iii.  i. 

Ver.  17.  Before  him  in  his  presence.  '  Go  be- 
fore' implies  the  coming  of  the  Messiah,  but  '  in 
his  presence  '  refers  to  '  the  Lord  their  God.'  — 
In  the  spirit  and  power  of  Elijah.  An  evident 
allusion  to  Mai.  iii.  i  ;  iv.  5,  6.  See  on  Matt.  .xi. 
14;  xvii.  II.  —  To  turn  the  hearts  of  the  fathers 
to  the  children.  Parental  affection  had  grown 
cold  amidst  the  moral  corruption ;  the  reformer 
would  strengthen  these  ties.  This  is  better  than 
the  explanation  :  '  to  restore  to  the  children  the 
devout  disposition  of  their  fathers.'  True  ref- 
ormation strengthens  family  ties.  This  is  the 
principle,  prophesied  by  the"  last  Old  Testament 
prophet,  announced  by  an  angel  in  the  first  ray 


Chap,  I.  5-38.] 


THE   GOSPEL  ACCORDING   TO    LUKE. 


341 


of  light  ushering  in  the  New  Dispensation,  ful- 
filled in  John's  ministry,  in  the  whole  history 
of  Christianity.  Whatever  weakens  family  ties 
cannot  be  'reform.'  —  And  the  disobedient;  im- 
moral, in  contrast  with  '  just.' — To  the  wisdom 
of  the  just.  Lit.,  '  in  the  wisdom.'  This  is  the 
sphere  in  which  the  results  will  occur  :  some 
take  '  in  '  as  meaning  '  by,'  but  this  is  less  usual.  — 
To  make  ready  for  the  Lord,  i.  e.,  for  God.  A 
preparation  for  the  coming  of  the  Messiah  is 
undoubtedly  meant,  but  the  thought  of  God's  ap- 
pearing when  the  Messiah  appeared  underlies 
the  prediction.  —  A  prepared  people.  Not  the 
people  of  Israel,  but  a  people  prepared  out  of 
Israel. 

Ver.  18.  Whereby  shall  I  know  this  ?  What 
is  the  sign  according  to  which  I  may  know  this. 
Comp.  Abraham's  question.  Gen.  xv.  8,  but  no- 
tice that  in  Abraham's  case  faith  was  strong 
(Gen.  XV.  6  ;  Rom.  iv.  19),  while  here  the  unbe- 
lief of  Zacharias  appears  in  the  sign  given  him 
and  in  what  follows  :  For  I  am  an  old  man.  Le- 
vites  could  serve  up  to  the  age  of  fifty  years 
(Num.  iv.  3  ;  viii.  24);  but  there  was  no  such 
limitation  in  the  case  of  priests. 

Ver.  19.  I  am  Gabriel;  comp.  Dan.  viii.  16; 
ix.  21.  '  Man  of  God.'  —  That  stand  in  the  pres- 
ence of  God.  One  of  the  chief  angels  (archan- 
gels) nearest  to  God.  According  to  Tobit  xii.  15, 
there  were  seven  such.  Comp.  Rev.  viii.  2.  The 
Rabbins  say,,  that  the  names  of  the  angels  were 
brought  from  Babylon  by  the  Jews,  but  this  does 
not  prove  that  the  belief  in  them,  or  in  their 
rank,  was  derived  from  heathenism.  Comp.  Josh. 
V.  13-15.  The  name  was  known  to  Zacharias 
from  the  book  of  Daniel,  and  is  announced  by 
Gabriel  to  assert  his  authority.  —  To  bring  thee 
these  glad  tidings.  The  message  was  a  gospel 
message. 

Ver.  20.  Thou  shalt  be  silent.  The  next  clause 
tells  why. — And  not  able  to  speak.  'Dumb' 
(E.  V.)  seems  equivalent  to  '  not  able  to  speak  ; ' 
but  the  effect  is  mentioned  first,  then  the  cause. 
This  dumbness  was  miraculous.  —  Because  thou 
didst  not  believe.  The  sign  was  also  a  punish- 
ment, and  a  deserved  one.  Abraham  and  Sarah 
went  unpunished  in  a  similar  case.  But  Abraham 
had  faith,  and  Sarah's  subsequent  troubles  may 
have  been  punitive.  As  the  coming  of  the  Mes- 
siah drew  nigh,  the  demand  iox  faith  was  greater  ; 
the  great  condition  of  the  new  covenant  was  thus 
emphasized.  The  punishment  doubtless  became 
a  healing  medicine  for  the  soul  of  Zacharias, 
thus  constrained  to  silent  reflection.  —  "Which 
shall  be,  etc.     An  assertion  of  the  truthfulness 


of  angelic  messages  in  general,  and  a  justification 
of  the  punishment  of  the  priest's  unbelief  when 
an  angel  spoke  to  him  in  the  holy  place. 

Ver.  21.  Were  waiting  for  Zacharias,  etc. 
They  would  wait,  not  for  him  to  pronovmce  the 
blessing,  for  this  was  the  office  of  the  other 
priest,  who  carried  the  fire  into  the  holy  place 
(see  ver.  9)  ;  but  because  it  was  usual.  —  Mar- 
velled, etc.  Their  wonder  was  both  at  and  during 
his  unusual  stay.  The  brief  stay  of  the  priest  is 
said  to  have  been  occasioned  by  '  the  fear  that 
the  people  who  were  without  might  imagine  that 
any  vengeance  had  been  inflicted  on  him  for 
some  informality  ;  —  as  he  was  considered  the 
representative  of  the  people'  (Alford). 

Ver.  22.  They  perceived.  They  probably 
asked  why  he  had  remained  so  long,  and  at 
once  found  that  he  was  both  deaf  (ver.  62)  and 
dumb,  as  the  word  '  speechless  '  implies.  From 
this  they  inferred  that  he  had  seen  a  vision  in  the 
temple,  which  was  confirmed  by  Zacharias  him- 
self ;  for  he  (on  his  part,  in  response)  was  mak- 
ing sig^S  to  them,  doubtless  trying  to  hint  what 
had  happened.  '  When  the  voice  of  the  preacher 
(Is.  xl.)  is  announced,  the  priesthood  of  the  Old 
Testament  becomes  silent'  (Chemnitz),  or  can,  at 
best,  only  make  signs. 

Ver.  23.  When  the  days  of  his  ministration 
were  fulfilled.  He  continued  to  serve  until  the 
week  of  service  expired.  He  did  not  feel  him- 
self absolved  from  his  duty  by  his  affliction. 

Ver.  24.  And  after  these  days.  Probably  im- 
mediately after. — Hid  herself  five  months,  /.  e., 
the  first  five  months  of  her  pregnancy. 

Ver.  25.  Thus  hath  the  Lord,  etc.  This  sug- 
gests the  reason  she  hid  herself.  Since  God  had 
graciously  removed  her  barrenness,  she  would 
leave  it  to  Him  to  make  this  mercy  manifest  to 
others,  and  thus  to  take  away  her  reproach 
among  men.  But  she  doubtless  thus  sought 
greater  opportunity  for  devotion.  The  connec- 
tion between  her  retirement  and  John's  solitary 
life  cannot  be  altogether  overlooked.  The  views 
that  she  hid  herself  from  shame,  or  to  avoid  de- 
filement, or  as  a  measure  of  bodily  precaution, 
or  to  wait  until  it  was  certain,  or  from  unbelief, 
are  incorrect.  In  comparing  this  story  with  the 
similar  one  of  Abraham  and  Sarah,  we  must 
emphasize  the  difference.  In  the  O.  T.  narrative, 
it  is  the  man  who  is  strong  in  faith,  the  woman 
who  is  weak  ;  here  the  reverse  is  true.  In  the 
case  of  Mary  this  becomes  still  more  prominent. 
The  blessing  on  women,  especially  as  mothers, 
appears  thus  early  in  the  story  of  the  '  seed  of 
the  woman.'     (Comp.  Gen.  iii.  15.) 


Chapter    I.    26-38. 
The  Aiimmciation  ;  the  Miraculous  Conception. 

AND  ^  in  the  " sixth  month  the  angel  *  Gabriel  was  sent  from  «  Comp.  ver. 
God    unto  a  city  of  Galilee,  named  *"  Nazareth,      **  To  a^ver-/?.- 

-'  '  '  c  Matt.  II.  23 

virgin    espoused^  to    a    man  whose  name  was  Joseph,  of    the '^  j^^'"- >• '* 
28  house  of  David  ;    and  the  virgin's  name  %vas  Mary.     And  the 
angel  ^  came  in  unto  her,  and  said, 
1  Now  2  betrothed  ^  he 


26 
27 


e  Comp.  Dan. 
ix.  23  ;  X  19. 

/  Judg.  vi.  12. 


342  THE   GOSPEL  ACCORDING   TO   LUKE.  [Chap.  L  26-38. 

«Hail,  thou  that  art  highly  favored, 
''The  Lord  is  with  thee  : 
Blessed  art  thou  among  women.  * 

29  And°  when  she  sz-v^  him,^  ^  she  was^  troubled  at  his  saying,^  ver.  12. 
and  cast  in  her  mind  what  manner  of  salutation  this  should  ^  be. 

30  And  the  angel  said  unto  her,  Fear  not,  Mary  :   for  thou  hast 

31  found  favour  with  God.     '•And,  behold,  thou  shalt  conceive  '^'^^]^^^/-^'ll 
thv   womb,  and   bring  forth   a  son,  and   'shalt    call  his   name  (Ch.ii.2.. 

J  .  '  ^  k  Mark  v.  7. 

32  JESUS.     He  shall  be  great,  ^' and  shall  be  called  the  Son  of  ^  ^  sam.  vii^. 
the   Highest;^    and  'the  Lord   God   shall  give  unto  him   the    ^f^fj'-g"'. 

33  throne  of  his   father  David  :     "'  And  he  shall   reign  over  the    ^^^JijS'.Je^ 
house  of  Jacob  for  ever  ;  and  of  his  kingdom  there  shall  be  no  ^^^Rj^J;^'i|;^. 

34  end.     Then  said  Mary  unto  the  angel.  How  shall  this  be,  seeing    Sbad!':i^ii 

35  I  know  not  a  man  .?     And  the  angel  answered   and  said  unto    fohnx'ii.U; 
her,  "The  Holy  Ghost  shall  come  upon  thee,  and  the  power  of  „  M'au.'i.2o 
the  Highest  ^  shall  overshadow  thee  :  therefore  also  that  holy 
thing  which  shall  be  born  ^^ 

36  of  God.     And,  behold,  thy  cousin  ^^  Elisabeth,  she  hath  also 


of  thee  11  shall  be  called  '^  the  Son "  ^^l;^:^,^^ 

13      64  ;  Mark  i 
I  ;  John  i. 

conceived  a  son  in  her  old  age  ;  and  this  is  the  sixth  month    Acts'wiifsV; 
Ij  with  her,  who  was^*  called  barren.      For  ^  with  God   nothing^  oel^xvin. 

14;  Jer. 
xxxii.  17 ; 


38  shall  be  impossible.^^     And  Mary  said.  Behold  the  handmaid  of 

the    Lord :  be  it  unto   me  according  to  thy  word.     And  the 

angel  departed  from  her. 

*  The  best  authorities  omit  this  clause  '°  But 

^  the  best  authorities  otnit  when  she  saw  him  ''  iftsert  greatly 


Matt.  xix. 
26;  Rom. 


8  might  3  iVIost  High 

^1  the  best  authorities  omit  of  thee 


^•^  is  begotten 


12  kinswoman 


^3  she  also  hath 


no  word  from  God  shall  be  without  power 


Contents.  The  occurrence  here  narrated  is 
called  the  Annunciation,  ushering  in  the  Miracu- 
lous Conception  of  Christ.  The  account  of  Mat- 
thew presupposes  such  a  miraculous  conception 
(Matt.  i.  18-25).  There,  however,  Joseph  is  the 
more  prominent  person  ;  here  Mary.  Luke  may 
have  derived  his  account  from  her.  The  view  of 
Mary's  character  and  position,  prevalent  in  the 
Roman  and  Greek  churches,  does  not  rest  upon 
Luke's  narrative.  That  unscriptural  view  found 
its  final  expression  (1854)  in  the  Papal  dogma  of 
the  Immaculate  Conception  (z.  e.,  that  Mary  her-' 
se//w3.s  conceived  without  sin),  a  theory  opposed 
by  every  statement  concerning  her,  found  in  the 
four  Gospels,  by  her  own  testimony  in  address- 
ing God  as  her  '  Saviour  '  (chap.  i.  47),  and  by  the 
Scripture  doctrine  of  universal  depravity.  Equal- 
ly false  are  all  theories  which  deny  that  our  Lord 
was  '  conceived  by  the  Holy  Ghost.'  The  state- 
ments of  Luke  cannot  be  disproved.  The  inven- 
ticm  of  such  a  story  is  more  unaccountable  than 
its  truth.  'A  narrative  so  perfect  could  only 
have  emanated  from  the  holy  sphere  within  which 
the  mystery  was  accomplished.  A  later  origin 
would  inevitably  have  betrayed  itself  by  some  for- 
eign element'  (Godet).  Those  who  feel  their 
needs  aright  will  crave  just  such  a  supernatural 
occurrence  as  this  to  justify  their  full  dependence 
on  the  Saviour. 


Ver.  26.  In  the  sixth  month.  Not  of  the 
year,  but  of  Elisabeth's  pregnancy. — Nazareth. 
The  home  of  both  Mary  and  Joseph,  before  the 
birth  of  Jesus.  Matthew  (ii.  23)  speaks  of  their 
residence  there,  after  the  return  from  Egypt. 

Ver.  27.  Comp.  Matt.  i.  18.  —  Of  the  house  of 
David.  These  words  refer  to  Joseph  alone,  in 
this  instance  ;  but  that  Mary  was  also  '  of  the 
house  of  David,'  seems  to  be  implied  in  ver.  32, 
and  has  been  the  general  belief  of  Christians. 
Comp.  the  genealogy  in  chap.  iii. 

Ver.  28.  And  he,  i.  e.,  the  angel,  as  the  later 
manuscripts  (followed  in  the  E.  V.)  insert.  To 
refer  it  to  any  human  being,  makes  sheer  non- 
sense of  the  account.  —  Came  in.  This  was  not 
a  dream,  '  but  a  visit  in  open  day.  Although,  of 
course,  in  a  quiet  hour  of  retirement  as  more  be- 
fitting and  satisfactory  under  the  circumstances.' 
—  Thou  that  art  highly  favored,  or, '  endued  with 
grace,'  one  on  whom  grace  or  favor  has  been 
conferred  and  abides.  See  on  Eph.  i.  6.  Hence 
it  does  not  refer  to  any  external  beauty  of  Mary, 
nor  does  it  mean  'full  of  grace  (Vulgate  and  Ro- 
man Catholic  versions).'  She  is  here  presented 
'  not  as  the  mother  of  grace,  but  as  the  daughter 
of  grace.'  —  The  Lord  is  with  thee.  This  might 
mean  :  '  The  Lord  be  with  thee  ; '  an  angelic 
benediction.     But  it  is  more  probably  a  declara- 


Chap.  I.  26-38.] 

tion  of  the  Divine  presence  and  blessing  as  al- 
ready with  her.  The  rest  of  the  verse  is  to  be  re- 
jected ;  comp.  ver.  42,  from  which  it  was  taken. 
The  first  part  of  the  Ave  Maria,  the  famous  Ro- 
man Catholic  prayer  to  the  Virgin,  is  formed  by 
this  verse  :  '  Hail,  Mary,  full  of  grace,  the  Lord 
is  with  thee.'  The  second  is  taken  from  ver.  42  : 
'  Blessed  art  thou  among  women,  and  blessed  is 
the  fruit  of  thy  womb,  Jesus.'  These  Scripture 
passages  were  first  used  as  a  standing  form  of 
prayer  in  the  thirteenth  century.  At  the  begin- 
ning of  the  sixteenth  century  (150S),  just  before 
the  Reformation,  a  third  part  was  added,  which 
contains  a  direct  invocation  :  '  Holy  Mary,  Mother 
of  God,  pray  for  us  sinners,  ticnv  and  at  the  hour 
of  otir  death.  Amen.'  The  concluding  words  (in 
italics)  were,  however,  a  still  later  addition. 

Ver.  29.  Greatly  troubled  ;  not  at  the  sight  of 
the  angel,  but  at  the  saying.  This  is  further  in- 
dicated by  the  clause  :  What  manner  of  saluta- 
tion this  might  be.  Had  she  been  born  without 
sin,  she  would  have  been  sufficiently  conscious  of 
her  fellowship  with  a  holy  God,  to  understand 
such  a  salutation  at  once. 

Ver.  30.  Favor,  or, 'grace.'  This  verse  also 
opposes  the  dogma  of  the  Immaculate  Concep- 
tion. 

Ver.  31.     See  on  Matt.  i.  21. 

Ver.  32.  He  shall  be  great.  Not  '  shall  be- 
come '  so.  What  follows  is  an  explanation  to 
Mary  of  this  greatness,  but  a  full  explanation 
was  scarcely  possible.  —  Shall  be  called.  Shall 
be,  and  also,  shall  one  day  be  publicly  recog- 
nized as  what  He  really  is  :  the  Son  of  the  Most 
High,  /'.  e.,  God  (comp.  ver.  35).  Mary  would 
probably  understand  this  in  the  light  of  the  famil- 
iar Old  Testament  passages  :  2  Sam.  vii.  14  ;  Ps. 
ii.  7  ;  Ixxxix.  27.  She  did  not  fully  comprehend 
it.  Stupendous  spiritual  truth  is  rarely  compre- 
hended at  once,  and  had  the  proper  divinity  of 
her  Son  been  definitely  known  by  her,  neither 
she  nor  Joseph  would  have  been  in  a  position  to 
bring  up  the  child.  Chap.  ii.  48-51,  confirms 
this.  —  The  throne  of  his  father  David-  The  Mes- 
siahship  is  now  distinctly  made  known.  Comp. 
especially  Ps.  cxxxii.  11  :  'Of  the  fruit  of  thy 
body  will  I  set  upon  thy  throne,'  which  foretells 
a  physical  descent  from  David,  As  Mary  takes 
no  exception  to  this  part  of  the  angel's  predic- 
tion, it  is  natural  to  conclude  that  she  was  also  of 
the  house  of  David.  Her  song  of  praise  (vers. 
46-55)  indicates  the  same  thing.  See  notes  there, 
and  on  the  genealogy,  chap.  iii.  23-38. 

Ver.  33.  Over  the  house  of  Jacob  for  ever,  etc. 
This  prediction  echoes  the  Messianic  prophecies 
already  mentioned.  Mary  no  doubt  understood 
it  literally,  in  accordance  with  the  national  ex- 
pectations. —  Of  his  kingdom  there  shall  be  no 
end.  This,  however,  hints  at  the  universal  spirit- 
ual reign  of  the  Messiah.  But  the  literal  sense 
is  also  correct.  '  Salvation  is  really  of  the  Jews, 
and  will  one  day  return  to  Israel.' 

Ver.  34.  How  shall  this  be  ?  Not  as  Zach- 
arias  (ver.  iS)  :  'Whereby  shall  I  know  this?' 
She  simply  expresses  the  natural  objection  of 
which  she  was  conscious  in  her  pure  virgin  heart. 
—  Seeing  I  know  not  a  man.  This  question  im- 
plies the  exclusion  of  any  human  father.  The 
instincts  of  maidenly  purity  combined  with  strong 
faith  to  show  her  the  negative  side  of  the  mys- 
tery of  the  miraculous  conception,  even  if  her 
question  called  for  a  revelation  of  the  positive 


THE    GOSPEL   ACCORDING    TO    LUKE. 


343 


side.  It  is  altogether  improper  to  understand 
this  clause  as  implying  a  vow  of  perpetual  vir- 
ginity, or  the  purpose  of  such  a  vow,  as  many 
Romanist  interpreters  hold.  The  words  do  not 
mean  this,  and  her  betrothal  excludes  it. 

Ver.  35.  Holy  Ghost,  the  Third  Person  of  the 
Trinity.  Comp.  Matt.  i.  18.  —  The  power  of  the 
Most  High.  The  Holy  Spirit  is  here  rejjresented 
as  '  power,'  not  strictly  '  the  power'  (as  if  He  were 
not  a  Person,  but  merely  the  power  of  God). 
Some  distinguish  between  the  two  expressions, 
but  they  explain  each  other  ;  the  Holy  Spirit  is  the 
creative  power  of  God  (Gen.  i.  2).  —  Overshadow 
thee.  The  figure  is  probably  taken  from  a  cloud. 
The  two  clauses  represent,  the  latter  figuratively, 
the  former  without  a  figure,  'the  supernatural 
operation  of  the  Holy  Spirit,  in  bringing  to  pass 
that  which  ordinarily  occurs  only  through  conjugal 
intercourse.'  '  No  more  is  here  to  be  attributed 
to  the  Spirit,  than  what  is  necessary  to  cause 
the  Virgin  to  perform  the  actions  of  a  mother' 
(Pearson).  —  Therefore  also.  For  this  reason, 
but  not  for  this  one  only,  as  '  also '  indicates. 
The  words  'of  thee,'  are  to  be  rejected.  — That 
holy  thing  which  is  begotten.  The  reference  is 
to  the  unborn  babe,  which  when  born,  shall  be 
called  the  Son  of  God.  Others  translate  the  pas- 
sage :  '  That  which  is  to  be  born  (or,  is  begotten) 
shall  be  called  holy,  the  Son  of  God.'  But  the 
son  of  Mary  was  to  be  called  '  Son  of  God,'  not 
because  holy,  but  because  begotten  by  the  power 
of  the  Most  High.  This  proves  the  right  co  the 
title,  but  the  right  itself  rests  on  higher  grounds, 
as  is  hinted  by  the  word  '  also.'  Comp.  John  i. 
1-14.  Although  the  creative  Holy  Spirit  is  here 
introduced,  the  Holy  Spirit  is  never  spoken  of  as 
begetting  the  Son,  or  as  His  Father.  The  early 
Church  engaged  in  exhaustive  discussions  on 
these  points.  The  result  is  a  statement  in  the 
Nicene  Creed,  as  clear  as  the  mysterious  nature 
of  the  subject  allows. 

Ver.  36.  Thy  kinswoman.  How  close  the 
relationship  was  does  not  appear.  It  does  not 
follow  from  this  that  Mary  was  also  of  the  tribe 
of  Levi,  for  intermarriage  was  allowed  (comp. 
Exod.  vi.  23  ;  Judges  xvii.  7  ;  Num.  xxxvi.  refers 
to  the  case  of  heiresses).  —  She  also.  The  case 
of  Elisabeth,  presenting  a  slight  analogy  because 
of  her  old  age,  is  adduced  as  a  confirmation  of 
the  angel's  words,  the  more  appropriately  be- 
cause of  the  relationship. 

Ver.' 37.  For,  indicates  that  what  was.  told  of 
Elisabeth  had  occurred  through  the  power  of 
God.  —  No  word  from  God  shall  be  without 
power.  This  affirms,  not  only  God's  almighti- 
ness,  but  even  more  fully  His  absolute  faithful- 
ness to  His  promises,  the  thought  most  necessary 
for  Mary.  The  denial  of  what  is  miraculous 
is  the  denial  of  both  almightiness  and  faithful- 
ness. 

Ver.  38.  The  handmaid,  or,  '  bondmaid.'  The 
humble  title  she  gives  herself  forms  a  striking 
contrast  to  the  fulsome  ones  given  to  her  by  her 
adorers.  Rightly  considered,  however,  this  brings 
out  the  beauty  of  her  character.  —  Be  it  unto  me. 
In  humble  faith  she  assents  ;  and  so  it  was  unto 
her  according  to  the  angel's  word.  '  The  heart  of 
Mary  is  now  filled  with  the  Holy  Spirit,  who  can 
also  prepare  her  body  to  be  the  temple  of  the 
God-man.'  From  this  moment,  rather  than  from 
the  words  of  the  angel  (ver.  35),  we  date  the 
miraculous  conception  of  our  Lord. 


344  THE   GOSPEL  ACCORDING   TO   LUKE.        [Chap.  L  39-56. 

Chapter  I.  39-56. 
The  Visit  of  Mary  to  Elisabeth. 

39  A  ND  Mary  arose  in  those  ^  days,  and  went  into  "  the  hill- '^  J^^h.^x!  7; 

40  f\-  country  with  haste,  into  a  city  of  Juda  ;  ^  And  entered     '"••  "• 

41  into  the  house  of  Zacharias,  and  saluted  Elisabeth.  And  it 
came  to  pass,  that,  when  Elisabeth  heard  the  salutation  of 
Mary,  the  babe  leaped  in  her  womb  ;  and  Elisabeth  *  was  filled  b  Ver.67, 

42  with  the  Holy  Ghost :  And  she  spake  out  ^  with  a  loud  voice,* 
and  said, 

"  Blessed  art  thou  among  women,  c  judg.  v.  24. 

And  blessed  is  the  fruit  of  thy  womb. 

43  And  whence  is  this  to  me,  that  the  mother  of  ''my   Lord  ^ c^=*p- "•  "• 

44  should  come  to  me }  For,  lo,  as  soon  as  ^  the  voice  of  thy  sal- 
utation sounded  in  ^  mine  ears,  the  babe  leaped  in  my  womb  for 

41;  iov.     And  *  blessed  z>  she  that  believed:  for '^  there  shall  be  a^Johnxx-ag; 

~-'    •"    -^  _  vers.  20,  48. 

performance  ^  of  those  things  which  were  told  her  from    the 
Lord. 

46  And  Mary  said, 

■^  My  soul  doth  magnify  the  Lord,  •^'p^^'"-J'-  '• 

47  And  my  spirit  hath  rejoiced  ''in  God  my  Saviour.  Hariu^s 

48  For  ^  he  hath  '*  regarded^''  the  low  estate  of  his  hand-maiden  :      ^.'.Tim-j- '.; 

~  o  "■  3 )    ill.  1. 

3  ;  ii.  10;  iii. 
4 ;  Jude  25. 


For,  behold,   from   henceforth  *  all   generations   shall    call   me    3;ii:io;iu. 


blessed.  ' '^'^^^. 

49  For  ^  he  that  is  mighty  ''  hath  done  to  me  great  things  ;        ,•  ^ai.  hi.  12; 
And  '  holy  is  his  name  ;  k  pJ!  kxl'.  \l\ 

50  And  '"his  mercy  is  on  them  that  fear  him  ^^  from  genera-  / ps^'cxii'g.^' 

.  .  10  m  Ps.  ciii.  7. 

tion  to  generation.^- 

51  "  He  hath  shewed  strength  with  his  arm  ;  i;"cxviii.' 
^  He   hath    scattered   the    proud    in    the   imagination    of   their  o  Ps.  xxxm. 

hearts.^'^ 
152  *  He  hath  put  down  the  mighty  from  their  seats,  '^  p  '  Sam.  ii.6, 

•^  ^  &      J  etc. ;  Job  v. 

And  exalted  them  of  low  degree.  ii;Ps.cxiii. 

53  ^  He  hath  filled  the  hungry  with  good  things  ;  q  Ps.  xxxiv. 
And  '"the  rich  he  hath  sent  empty  away.                                   r  jobxxii. 9. 

J  Is    xli   8  * 

54  He  hath  holpen  ''his  servant  Israel,^^  xijv.  21;' 

'  In  remembrance  of  his  mercy  ;  /  Ps/xcviii.  3. 

1/  A        1  1  r      1  ic  wGen.  xvii.  19; 

55  "As  he  spake  to  our  iathers,^°  ps.  cxxxH. 

T-        All  1-  r  "  '  Gal.  iii. 

To  Abraham,  and  to  '■'  his  seed  for  ever.  j6- 

^  these  ^  Judah  ^  lifted  up  her  voice  *  the  best  authorities  read  cry 
^  when  ^  came  into  "^  or  who  believed  that  there  will  be 

8  fulfilment  ^  Because  1°  looked  upon 

^^  On  them  that  fear  him  forvis  the  last  line  of  this  stanza 

^2  the  best  authorities  read  unto  generations  and  generations  ^^  heart 

"  princes  from  tJieir  thrones  is  Lsrael  his  servant 

*^  (As  he  spake  unto  our  fathers)  "  omit  to 


Chap.  I.  39-56.]  THE    GOSPEL   ACCORDING   TO    LUKE. 

56  And   Mary  abode  with  her  about  three  months,  and  re- 

turned to  her  own  house. 


345 


On  the  harmony  with  the  account  in  Mat- 
thew. Views  :  I.  That  the  events  recorded  in  Mat- 
thew i.  18-25  took  place  before  the  visit  to  Elisa- 
beth. It  is  urged  that  a  betrothed  virgin  would 
not  be  permitted  to  travel  alone.  Oljjections  : 
This  restriction  is  doubtful;  'with  haste'  (ver. 
39)  gives  no  time  for  so  many  intervening  events  ; 
had  Joseph  been  already  convinced,  the  journey 
would  have  been  unnecessary,  since  the  purpose 
of  it  was  to  receive  the  confirmation  pointed  out 
by  the  angel  (ver.  36).  2.  That  the  discovery 
was  made  before  (perhaps  by  Mary's  own  state- 
ment), and  the  revelation  to  Joseph  after  this 
visit.  Objections  :  It  is  unlikely  that  he  would 
be  left  in  doubt  so  long ;  his  state  of  mind  was 
such  (Matt.  i.  19)  that  while  he  would  not  have 
driven  her  away,  he  would  scarcely  have  permit- 


ted her  to  go,  had  he  known  of  her  condition. 
3.  That  the  discovery  and  revelation  took  place 
after  the  visit.  This  is  open  to  no  serious  ob- 
jection. The  discovery  must  have  taken  place 
shortly  after  her  return,  and  it  is  probable  she 
then  told  of  the  angelic  visit.  Joseph's  state  of 
perplexity,  cleared  up  by  special  revelation,  was 
the  result.  Matthew  distinctly  asserts  the  con- 
ception by  the  Holy  Ghost,  of  which  Luke  speaks 
with  more  detail. 

Ver.  39.  In  these  days.  Mary  returned  after 
three  months  (ver.  56),  yet  before  the  birth  of 
John  (ver.  57).  Her  visit  must  therefore  have 
been  less  than  a  month  after  the  Annunciation. 
—  With  haste,  implies  that  she  started  at  the 
first  opportunity.  Hence  the  improbability  that 
her  marriage  with  Joseph  intervened.     The  pur- 


City  of  Zacharias.     ('Ain  Karim.) 


pose  of  the  journey  was  to  find  the  confirmation 
indicated  by  the  words  of  the  angel,  and  to  con- 
gratulate her  kinswoman.  The  latter  would  not 
in  itself  be  a  sufficient  reason  for  a  betrothed 
wife  to  travel  alone,  or  for  a  newly  married  bride 
to  leave  her  husband.  —  Into  the  hill-country,  of 
Judea.  —  Into  a  city  of  Judah,  a  city  of  the  tribe 
of  Judah.  The  more  usual  form  in  the  New 
Testament  is  '  Judea,'  but  in  Matt.  ii.  6,  the  same 
word  occurs  twice  with  the  same  meaning  in  a 
quotation  from  the  Old  Testament  (comp.  Josh. 
xxi.  11),  where  'the  hill-country  of  Judah'  is 
spoken  of.  Hence  the  possibility  that  this  is 
translated  from  some  Hebrew  document.  Jeru- 
salem is  not  meant,  for  that  was  the  city,  and 
Zacharias  did  not  live  at  Jerusalem  (vers.  23,  65). 
Most  think  it  was  Hebron,  which  was  given  to  the 
sons  of  Aaron  in  the  hill-country  of  Judah  (Josh. 


xxi.  11),  but  this  cannot  certainly  be  inferred. 
Thomson  [Land  and  Book)  accepts  'Ain  Karim, 
the  traditional  birth-place  of  John  the  Baptist. 
(See  cut.)  The  view  that  the  name  of  the  place  is 
here  given,  namely,  'Juttah'  (Josh.  xxi.  16),  is  a 
conjecture  to  which  there  are  positive  objections. 

Ver.  40.  The  vmnamed  city  in  'the  hill-coun- 
try '  was  the  home  of  Zacharias  and  Elisabeth. 

Ver.  41.  The  salutation  of  Mary,  /.  e.,  Mary's 
salutation  as  she  entered.  It  does  not  mean  the 
salutation  of  the  angel  Gabriel  now  told  to  Elisa- 
beth by  Mary.  — The  babe  leaped  in  her  womb. 
Possibly  for  the  first  time.  This  movement  of 
the  babe  was  evidently  regarded  by  the  Evangel- 
ist and  by  Elisabeth,  as  something  extraordinary, 
as  a  recognition  of  the  unborn  Messiah  on  the 
part  of  the  unborn  babe  (ver.  44).  — Filled  with 
the  Holy  Ghost.     The   order  suggests   that   the 


346 


THE    GOSPEL   ACCORDING    TO    LUKE. 


[Chap.  L  39-56. 


movement  of  the  babe  came  first,  and  that  this 
influence  of  the  Holy  Spirit  coming  upon  Elis- 
abeth enabled  her  to  recognize  its  meaning. 
Others  think  that  Elisabeth  was  first  influenced, 
and  that  the  movement  of  the  babe  was  sym- 
pathetic and  almost  simultaneous.  The  whole 
occurrence  transcends  ordinary  rules.  The  prom- 
ise respecting  John  (ver.  15)  implies  that  the  un- 
born infant  would  be  the  first  to  recognize  the 
Lord  (even  before  His  birth). 

Ver.  42.  Blessed  art  thou  among  women. 
Blessed  by  God,  beyond  other  women,  rather 
than  blessed  by  other  women,  although  the  lat- 
ler  followed  as  a  consequence  (chap,  xi,  27). — 
Blessed  is  the  fruit  of  thy  womb.  Elisabeth  had 
heard  nothing  of  Mary's  situation,  so  far  as  we 
know,  but  speaks  of  it  by  inspiration. 

Ver.  43.  Whence  is  this  to  me  ■?  Utterance  of 
humility.  — The  mother  of  my  Lord,  i.  e.,  the  Mes- 
siah. This  recognition  was  through  inspiration. 
The  designation  '  mother  of  God,'  which  came 
into  general  use  in  the  fifth  century,  is  not  found 
in  the  Bible. 

Ver.  44.  For.  She  recognized  Mary  as  the 
mother  of  her  Lord,  in  consequence  of  the  leap- 
ing of  her  own  unborn  babe,  for  joy.  If  the 
movement  of  the  child  was  in  sympathy  with  the 
mother,  then  Elisabeth  gives  a  proof  of  the 
greatness  of  Mary's  unborn  child,  and  a  reason  for 
her  humble  question  in  ver.  43.  As  if  she  would 
say  :  why  is  such  a  privilege  accorded  to  me,  so 
great  that  it  affects  with  exultation  my  unborn 
babe  ! 

Ver.  45.  For  there  shall  be,  or,  '  believed  that 
there  shall  be,'  etc.  The  former  rendering  in- 
troduces an  encouragement  for  Mary's  faith,  tells 
of  the  blessing  of  entire  fulfilment  which  will  be 
given  to  her  faith,  —  an  idea  in  keeping  with 
these  first  dawnings  of  the  New  Dispensation. 
The  latter  refers  more  to  the  promise  as  already 
fulfilled.  Elisabeth,  without  hearing  Mary's  story, 
knows  of  the  angelic  message.  '  Elizabeth,  while 
extolling  the  blessedness  of  Mary  on  account  of 
her  faith  and  obedience,  was  undoubtedly  reflect- 
ing with  compassion  on  the  condition  of  Zacha- 
rias,  whose  unbelief  had  been  reproved  with  loss 
of  speech,  while  the  believing  Mary  was  entering 
her  house  with  joyful  salutations.'  Van  Ooster- 
zee. 

Ver.  46.  And  Mary  said.  The  influence  of 
the  Holy  Spirit  is  not  asserted,  but  assumed  in 
Mary's  case.  '  The  angel's  visit  was  vouchsafed 
to  Mary  later  than  to  Zacharias,  yet  her  song  of 
thanksgiving  is  uttered  long  before  his  :  faith  is 
already  singing  for  joy,  while  unbelief  is  com- 
pelled to  be  silent'  This  song  of  Mary,  called 
the  Magnificat,  from  the  first  word  of  the  old 
Latin  version,  is  the  unpremeditated  outpouring 
of  deep  emotion,  and  may  be  divided  into  regular 
stanzas  and  lines.  It  is  the  last  Psalm  of  the  Old 
Testament'  and  the  first  of  the  New.  It  is  en- 
tirely Hebrew  in  its  tone  and  language,  and  ech- 
oes the  lyrics  of  the  Old  Testament.  The  mother 
of  our  Lord  at  such  a  time — especially  in  view 
of  the  effect  produced  on  Elisabeth — would  be 
doubtless  inspired  by  the  Holy  Ghost  to  sing  this 
song,  so  '  full  of  ardent  love  and  thankfulness  ; ' 
she,  the  daughter  of  David's  royal  race,  might  well 
'  become  in  an  instant  both  poetess  and  prophet- 
ess,' and  representing  at  that  moment  the  last 
generation  of  hoping  Israel  and  '  the  hope  of  Is- 
rael '  itself,  she  was  the  very  person  to  bring  to 
the  approaching  Messiah  the  fragrance  of  the  no- 


blest flower  of  Hebrew  lyric  poetry.  Objections 
have  been  raised  against  the  genuineness  of  this 
and  the  songs  of  Zacharias  [Benedidus)  and  Sim- 
eon (chap.  ii.  29-32).  But  the  utterance  of  such 
songs  is  not  itself  improbable  on  the  lowest  view 
of  poetic  mspiration,  as  it  is  called,  while  on  the 
higher  ground  of  Biblical  inspiration  their  utter- 
ance under  these  circumstances  and  by  these  per- 
sons becomes  in  itself  highly  probable.  Because 
poetic  they  are  not  unhistorical.  The  hymns 
could  not  have  been  composed  after  the  death 
of  our  Lord.  They  are  Messianic  rather  than 
Christian ;  pointing  to  the  period  assigned  them 
by  Luke  as  the  true  date  of  their  composition. 
The  Magnificat  recalls  at  once  the  song  of  Han- 
nah (i  Sam.  ii.  i-io,  and  also  several  passages  in 
the  Psalms  (xxxi.,  cxii.,  cxxvi.).  '  The  grace  of 
God  (ver.  48),  His  omnipotence  (vers.  49-51), 
His  holiness  (vers.  49,  51,  54),  His  justice  (vers. 
52,  53),  and  especially  His  faithfulness  (vers.  54, 
55),  are  here  celebrated.'  It  is  divided  into  four 
stanzas,  as  indicated  in  our  arrangement  of  the 
text. 

My  soul  doth  magnify  the  Lord.  The  'soul,' 
when  distinguished  from  the  'spirit '  (ver.  47),  is 
that  part  of  our  nature  which  forms  the  link  be- 
tween the  spirit  and  the  body,  here  expressing 
through  the  mouth  the  sentiment  which  pre- 
viously existed  in  the  '  spirit.' 

Ver.  47.  And  my  spirit  hath  rejoiced.  The 
spirit  is,  according  to  Luther,  '  the  highest, 
noblest  part  of  man,  by  which  he  is  enabled 
to  apprehend  incomprehensible,  invisible,  eternal 
things,  and  is  in  short  the  house,  where  faith  and 
God's  word  indwells.'  The  exultation  in  spirit 
came  first,  and  as  a  result  her  soul  magnifies  the 
Lord.  'Soul 'and  'spirit,'  taken  together,  in- 
clude the  whole  inner  being.  — In  God  my  Saviour. 
Not  simply  her  '  deliverer  from  degradation,  as  a 
daughter  of  David,  but,  in  a  higher  sense,  ajithor 
of  that  salvation  which  God's  people  expected' 
(Alford).  Her  words  must  be  taken  in  a  full 
spiritual  meaning.  Implying  her  own  need  of  a 
'  Saviour,'  they  oppose  the  papal  dogma  of  the 
Immaculate  Conception. 

Ver.  48.  Hath  looked  upon ;  see  chap.  ix.  38. 
—  The  low  estate.  Not  humility  of  mind,  but 
humility  of  station,  of  external  condition. — For, 
behold,  from  henceforth.  In  proof  that  the  Lord 
had  thus  looked  upon  her  low  estate.  —  All 
generations  shall  call  me  blessed.  Recognize  the 
blessedness  bestowed  on  her  by  God,  as  already 
declared  by  Elisabeth  (ver.  48).  Comp.  the  in- 
stance given  in  Luke  xi.  27,  and  the  significant 
reply  of  our  Lord,  which  accepts  the  blessedness 
of  his  mother  and  yet  cautions  against  excesses 
in  this  direction. 

Ver.  49.  And  holy  is  his  name.  The  song 
now  becomes  more  general  in  its  expressions. 
This  rising  from  what  is  personal  to  general 
praise,  is  a  characteristic  of  most  of  David's 
Psalms. 

Ver.  50.  This  verse  forms  two  lines  of  the 
second  stanza. 

And  his  mercy  is  unto  generations  and  generations 
On  them  that  fear  him. 

TJnto  generations  and  generations.  This  implies 
fo7'ever,  but  the  prominent  thought  is  the  con- 
tinuance of  God's  mercy.  —  On  them  that  fear 
him.  The  Old  Testament  description  of  the 
pious. 

Ver.  51.  He  hath  shewed  strength.  The  past 
tense  in  this  and  the  following  verses,  is  used 


Chap.  I.  39-80.]        THE   GOSPEL  ACCORDING   TO   LUKE.  347 

prophetically,  according  to   the   common   usage  Ms   servant.      This   sums   up   what   had  before 

of  sacred  Hebrew  poetry.     What  the  Lord  has  been  described  (vers.  51-53)- 

done  for  her  leads  her  to  sing  thus  of  what  He  Ver.  55.     As  lie  spake  unto  our  fathers.     This 

will  do,  as  certain   and  accomplislied.  —  In  the  is    parenthetical,  for    the    original   plainly  shows 

imagination,    or   '  device.'      The    original    word  that  to  Abraham  and  Ms  seed,  should  be  joined  to 

does    not   necessarily  imply  something  futile    or  the  word  'mercy,'  at  the  close  of  ver.  54.     Yet 

fancied. — Their  heart,    the   region  where   pride  God's  remembrance  of   His  mercy  is  connected 

reigned.  with  His  truthfulness  to  His  promise.    The  prom- 

Ver.  5^2,     Princes  from  their  thrones,  heathen  ise  :    '  In   thy  seed   shall  all   the  nations  of  the 

usurpers.     That   Herod  was  thought  of   is  very  earth  be  blessed'  (Gen.  xxii.    18),  indicates  the 

probable,  but  not  Herod  alone.     Here,  as  in  the  universal  character  of  God's  mercy.  —  For  ever, 

royal    war-songs    of  David,  the  singer  thinks  of  This    also    should    be    connected   with    'mercy.' 

all  the  mighty  enemies  of  God's  chosen  people.  God  has  helped  Israel  in  order  to  remember  His 

Ver.  53.     He  hath  filled  the  hungry  with  good  mercy  forever. 

things.     Neither  exclusively  temporal,  nor  exclu-  Ver.  56.     And    returned    to    her    own    house. 

sively   spiritual    in   its    meaning.     It    is    hard    to  This   was    before    the    birth    of   John.      On    her 

divide  the  two,  and  no  doubt  all  God's  merciful  return,   as  we   suppose,  the   events   narrated   in 

providing  was  in  the  mind  of  Maiy.  Matt.   i.    18-24  took   place.      (See   note   at  the 

Ver.  54.     He  hath  holpen,  /.  e.,  helped,  Israel  beginning  of  this  section.) 


Chapter  I.  57-80. 

The   BirtJi   and    Naming  of  yoJin    the   Baptist;    the   Sojig  of   Zacharias 

{the  Benedictus). 

57  "\TOW  Elisabeth's  full  time  came  ^  that  she  should  be  de- 

58  1  ^    livered  ;  and  she  brought  forth  a  son.     And  her  neigh- 
bours and  her  cousins^  heard  how^  the  Lord  "had  shewed  great*  «Gen.xix.  19. 

59  mercy  upon  ^  her  ;    and  they  rejoiced  with  her.     And  it  came 

to  pass,  that  *  on  the  eighth  day  they  came  to  circumcise  the  b  Gen.  xvii. 
child;    and  they  called^  him   Zacharias,  after  the  name  of  his     3;'cbap.  ii. 

60  father.     And  his  mother  answered  and  said,  '^Noti'^;    but  he     s- 

c  Ver.  13. 

61  shall  be  called  John.     And  they  said  unto  her,  There  is  none  of 

62  thy   kindred  that   is   called   by  this   name.   'And  ''they  made^ver. 22. 

63  signs  to  his  father,  how-^  he  would  have  him  called.     And   he 
asked  for   a  writing   table,^  and  wrote,  saying,  '  His    name    is 

64  John.     And  they  marvelled  all.     *  And  his  mouth  was  opened  ^  Ver.  20. 
immediately,  and   his  tongue  loosed,  and  he  spake,  and  •'' praised /chap.ii.  28; 

65  God.^     And  "fear  came  on  all  that  dwelt  round  about   them  :  ^  chap.  vii. 

.  16 ;  Acts  ii. 

and  all  these  saymgs  were  noised  abroad  throughout  all  *  the    43- 

^  "  /i  Ver.  39. 

66  hill  country  of  Judea.     And  all  they  that  heard  them  laid  them 
up  in  their  hearts  saying,  What  manner  of  child  shall  this  be  !  ^° 

And  ^^  *  the  hand  of  the  Lord  was  with  him.  i  Acts  xi.  21. 

6^       And  his  father  Zacharias  *was  filled  with  the  Holy  Ghost,  a  joeiii. 2s 
and  prophesied,  saying, 

68  '  Blessed  be  the  Lord  God  12  of  Israel  ;  for  he  "*  hath  visited  ^  \flTs,  ^j;. 

and  redeemed  ^^  his  people,  cvi'.'X''^' 

69  "  And  hath  raised  up  a  horn  of  salvation  for  us  in  the  house  '"i6^''''^"  ""■ 

r  1   •  ^   T^       •  1  «  I  Sam.  ii.  i ; 

ot  his  servant  Uavid  ;  Ps.  cxxxii. 

17. 
^  Elisabeth's  time  was  fulfilled  ^  kindred  3  that 

*  had  magnified  his  ^  toward  ^  ^g^g  about  to 

'  what  8  tablet  »  spake,  blessing  God 

10  What  then  will  this  child  be  ?  "  For 

^2  the  Lord,  the  God  18  wrought  redemption  for 


348  THE    GOSPEL   ACCORDING   TO    LUKE.         [Chap.  L  57-80. 

70  '  As  he  spake  by  the  mouth  of  his  holy  prophets,  whfch  "  ^■^;^ 

have  been  since  the  world  began  :  ^*  Act"' m.  zt  • 

71  That  we  should  be  saved  ^^  from  our  enemies,  and  from  the    ^°™'-^ 

hand  of  all  that  hate  us  ; 

72  ^To   perform   the   mercy  promised  to'^^   our   fathers,  and«   to  ^  3^''==*'' ^''- 

1  1   ■      1      1  J.  ?  Ps-  cv.  8,  g; 

remember  his  holy  covenant  ;  cvi.  45. 

7-i,  ''The  oath  which  he  sware  to  our  father  Abraham,  r  Gen  xxii 

I  -J  1    T  1        16-18;  rieb. 

74  That  he  would  ^^  grant  unto  us,  that  we,  being  delivered    vi.  13,  i?- 

out  of  the  hand  of  our  enemies, 
Might  ^^  serve   him  without  fear, 

75  ^  In  holiness  and  righteousness  before  him,  all  the  days  of  ^  'f^'j,-;^;- r;^' 

our  life.  19 
y6  And  20  thou,  child,  shalt  be  called  the  prophet  of  the  '  Highest :  21  t  ver.  32. 
For  "  thou  shalt  go  before  the  face  of  the  Lord  to  prepare  his  «  ver.  17. 
ways  ; 
•jy  To  give  knowledge  of  salvation  unto  his  people 
By  22  the  remission  of  their  sins, 

78  Through  the  ^  tender  mercy  ^3  of  our  God  ;  l^^miiA^H'. 
Whereby  "'the  dayspring  from  on  high  hath  visited ^^  us, 

79  ""  To  give  light  to  them  that  sit  in  darkness  and  m  ^^  the  x  is.  \x.  2 ; 

shadow  of  death, 
To  ^  guide  our  feet  into  the  way  of  peace.  y  Matt.  iv.  16; 

80  "■  And  the  child  grew,  and  waxed  strong  in  spirit,  and  was  in     J^^  ''^'"' 
the  deserts  till  the  day  of  his  shewing  ^"^  unto  Israel.  ^    lap.  11.40. 

1*  that  were  of  old  iverse  70  sJwuld  be  in  parenthesis)  ^^  Salvation 

IS  show  mercy  toward            "  To  grant            ^*  should  ^^  all  our  days 

20  Yea  and         ^^  Most  High          ^'^  in         '^^  Because  of  the  tender  mercies 

'^'^  The  best  authorities  7-ead  ?,h.2i\\V\s,\t           "^^omitm  "^^  in?iY\\it?,t7iX\on 

Contents.      The    fulfihnent    of   the    angelic  origin  in  the  change  of  names  (Abram,  Abraham  ; 

promise  to  Zacharias  in  the   birtli  of  John,  the  Sarai,  Sarah)  at  the  institution  of  the  rite  ;  Gen. 

obedience  of  the  parents  in  calling  the  child  by  xvii.  5,  15.     Comp.  also  Gen.  xxi.  3,  4,  as  a  proof 

the    appointed    name,    and    the    removal    of   the  that   this  was    the  custom  from  tlie  first.     It  is 

dumbness  of  Zacharias  at  the  time  specified  (ver.  said  to  be  the  usage  in  the  East,  even  where  cir- 

20),  with  his  prophetic  yet  priestly  song  of  thanks-  cumcision  is  unknown,  to  name   a  child  on  the 

giving.     On  the  Betiedictus  (as  it  is  called  from  seventh  or  eighth  day.     Among  the  Greeks  and 

the  first  word  in  the  Latin  version),  see  ver.  67.  Romans  the  name  was  given  on  the  day  of  puri- 

Ver.  80  sums  up  the  story  of  John's  youth,  giv-  fication.  —  After  the  name  of  his  father.     Naming 

ing  a  formal  conclusion  to  this  part  of  the  nar-  a  child  after  the  father  or  a  relative  (comp.  ver. 

rative  (comp.  chap.  ii.  40,  52,  where  similar  con-  61),  was  very  common    among  the  Greeks,  and 

elusions  are  found).  also  among  the  Jews  ;  but  in  earlier  times  a  Jew- 

Ver.  57.     Fulfilled.     Evidently  after  Mary's  de-  ish  son  rarely  bore  the  name  of  his  father. 

parture.  Ver.  60.    Not  so  ;  but  he  shall  be  called  John. 

Ver.    58.     Kindred,      The  plural   of  the  word  Elisabeth  may  have  been  informed  by  Zacharias 

used  in  ver.  36  to  indicate  the  relationship  be-  of  the  appointed  name  of  the  child.     But  possibly 

tween  Mary  and  Elisabeth.  —  That  the  Lord,  etc.  the  name  had  been  revealed  to  her  also:    (i)  if 

Not  '  how  ;'  according  to    the    hopes   of   Jewish  she  had  known  beforehand  what  the  name  should 

matrons  the  birth   of  a  son  was  the  preeminent  be,  she  would  have  told   of  it  before  the   name 

token  of  God's  mercy,  and  this  remarkable  case  Zacharias  was  formally  suggested ;    (2)  the  won- 

fully  justified  the  expression  here  used,  magnified  der  mentioned  in  ver.  63  seems  to  have  arisen 

his  mercy  toward  her.  from  the  agreement  of  the  parents  on  this  point ; 

Ver.  59.     On  the  eighth  day.     The  proper  time  which  implies   no   previous   communication   be- 

for  administering   the   rite    of   circumcision  (see  tween  them  on  the  subject. 

Gen.  xxi.  4;   Luke  ii.  21  ;   comp.  Phil.  iii.  5). —  Ver.  62.     They  made  signs  to  his  father.     From 

They  were  about  to  call.     The  custom  of  naming  this   it  would    appear  that   he   was    deaf   also. 

a  child  at  circumcision  seems  to  have  had  its  Meyer  conjectures  that  they  made  signs  in  order 


Chap.  I.  57-80.]        THE   GOSPEL   ACCORDING   TO    LUKE. 


349 


to  spare  the  mother,  when  they  referred  the  case 
to  her  husband.  But  this  is  a  pure  assumption. 
Besides,  the  punishment  inflicted  on  Zachanas 
was  designed  to  give  him  time  for  silent  reflec- 
tion—an end  far  better  secured,  if  he  were  deat 

^  Ver.  63.  A  writing  tablet.  A  tablet  smeared 
with   wax,   on   which    they  wrote   with   a  style 


Writing   Materials 


(stylus),  a  sharp  instrument  adapted  for  the  pur- 
pose, the  usual  mode  in  those  days.  —  Saying.  A 
Hebrew  form  of  expression  as  applied  to  writ- 
ing, but  natural  enough.  — -  His  name  is  John. 
Not  'shall  be  ; '  the  declaration  of  the  angel  (ver. 
13)  had  already  settled  that  question.  Bengel  : 
'  This  first  writing  of  the  New  Testament  begins 
with  i^race'  (in  allusion  to  the  meaning  of  the 
name).  —  Marvelled.  At  this  agreement  of  the 
father  and  the  mother. 

Ver.  64.  Immediately.  According  to  the  pre- 
diction (ver.  20),  the  whole  prophecy  (ver.  13), 
about  which  Zacharias  doubted  having  now  been 
fulfilled.  That  this  was  a  miraculous  restoration, 
follows  from  the  character  of  the  entire  narrative. 
—  The  word  loosed  is  properly  supplied  in  the 
E.  V.  — Blessing  God.  '  His  first  use  of  his  re- 
covered faculty  is  not  to  utter  a  complaint,  but  a 
doxology  :  a  proof  that  the  cure  had  taken  place 
in  his  soul  also.' 

Ver.  65.  Fear.  The  first  effect  produced  by 
events  which  betoken  what  is  supernatural  (comp. 
chap.  i.  12,  29  ;  ii.  9  ;  v.  8  ;  Mark  iv.  41  ;  Acts 
ii.  43).  — All  these  sayings,  i.  e.,  the  story  of 
what  had  happened  at  the  circumcision  of  the 
child,  possibly  including  the  whole  series  of  re- 
markable events  in  regard  to  John.  —  Througli- 
out  all  the  hill-country  of  Judea,  in  which  the 
home  of  Zacharias  was  situated  (ver.  39). 

Ver.  66.  What  then  shall  this  child  be  I  'What 
then,'  /.  e.,  in  view  of  these  remarkable  circum- 
stances, —  a  connection  of  thought  not  fully 
brought  out  in  the  E.  V.  —  For,  or,  '  for  indeed.' 
This  is  a  remark  of  the   Evangelist,  justifying 


what  was  said.— The  hand,  etc.  This  common 
Old  Testament  figure  means  that  the  power  of 
the  Lord  was  present  with  him.  Luke  uses  the 
same  phrase  in  Acts  xi.  21  ;  xiii.  11,  and  the 
same  figure  in  a  number  of  cases. 

Ver.  67.  Was  filled  with  the  Holy  Ghost.  The 
song  which  follows  is  thus  declared  to  have  been 
inspired.  The  time  seems  to  have  been  the  cir- 
cumcision of  the  child,  and  these  were  the  words 
in  which  Zacharias  was  'blessing  God  '  (ver.  64). 
—  Prophesied.  It  was  in  the  fullest  sense  a 
prophetic  song,  as  well  as  a  song  of  praise. 

The  Benedictus  presents,  therefore,  not  only 
the  faith  of  a  pious  Jewish  priest,  not  only  the 
result  of  the  long  months  of  silent  reflection  to 
which   Zacharias    had  been   subjected,  but   also 
these  as  guided,  moved,  and  uttered   under  the 
immediate  influence   of  the   Holy  Spirit.     With- 
out inspiration   the  pious  priest  would  doubtless 
have  adopted  the  same  tone,  the  same  Old  Testa- 
ment phraseology,  but  his  words  could  not  have 
been   prophetic  of   the   coming  of   the  Messiah 
nor  of  the   part  to  be   taken  by  his   own   son. 
Such  an  entire   absence  of  erroneous  Messianic 
expectations  was  scarcely  possible  in  the  case  of 
even  a  pious  Jew  at  that  time,  without  the  influ- 
ence  of   the    Holy   Spirit  guarding  from  error. 
Alford  :  '  That  such  a  song  should  be  inconsistent 
with  dogmatic  truth,  is  impossible  ;  that  it  should 
unfold  it  minutely,  is  in  the  highest  degree  im- 
probable:     But    it    must   not    be   limited    in   its 
meaning  to   temporal   prosperity,  or  even  to  the 
temporal    greatness    of  the    Messiah's   kingdom. 
Taking  it  as  an  expression  of  religious  feeling, 
we  dis'cover  the  hopes  of  the  human  educator  of 
John  the  Baptist,  and  thus  obtain   a  hint  of  the 
real  views  of  John  himself  and  of  the  character 
of  his  ministry.     The  hymn  may  be  divided  into 
five   stanzas   (of  three  lines  each,  though   some 
make  more).     As  is  natural,  the  song  of  Zacha- 
rias is  more  national   in  its  character,  the  song 
of  Mary  more  individual.    The  Benedictus  is  more 
priestly,  the  Magnificat  more  royal. 

Ver.  68.  Blessed.  Latin  :  Benedictus,  hence 
the  name.  —  For  he  hath  visited,  etc.  The  past 
tenses  throughout  are  used  because  the  eye  of 
prophecy  regards  these  certain  future  events  as 
having  already  taken  place.  —  Wrought  redemp- 
tion. This  sums  up  the  benefits  bestowed  by 
the  Messiah,  regarding  them  from  the  priestly 
point  of  view.  It  is  very  unlikely,  that  a  priest 
would  apply  such  a  word  to  political  deliverance 
alone.  —  His  people.  Comp.  the  previous  clause  : 
'the  God  of  Israel.'  . 

Ver.  69.  A  horn  of  salvation  for  us.  This 
well-known  figure  of  the  Old  Testament  (i  Sam. 
ii.  10;  Ps.  cxxxii.  17),  alluding  to  the  horns  of 
beasts  as  their  formidable  weapon  of  defence, 
points  out  here  a  strong,  powerful  defender,  to 
rise  in  the  house  of  his  servant  David.  An  al- 
lusion to  the  horns  of  the  altar  is  unlikely. 

Ver.  70  is  parenthetical.  — By  the  mouth  of  his 
holy  prophets.  The  same  thought  which  was  ex- 
pressed by  Mary  (ver.  55).  They  believed  that 
God  had  made  special  promises  respecting  the 
coming  of  Christ  (Messianic  prophecies),  that  this 
application  of  prophecy  was  not  something  added 
to  their  meaning,  but  their  real  meanmg.  —  Of 
old.  This  is  more  literal  and  more  correct  than 
the  E.  V.  The  expression  implies  that  the  prom- 
ise of  the  Messiah  was  from  '  the  beginning.' 

Ver.  71.  Salvation  from  our  enemies.  The 
word  '  salvation '  is  taken   up  again  from  ver.  69, 


350 


THE   GOSPEL  ACCORDING   TO    LUKE.        [Chap.  L  57-8 


the  intervening  verse  being  parenthetical  (like 
the  first  clause  of  ver.  55,  which  expresses  the 
same  thought).  That  political  deliverance  was  in 
the  mind  of  Zacharias  cannot  be  doubted,  but 
certainly  not  that  alone.  '  But  he  chiefly  prizes 
this  political  liberation  as  the  means  to  a  higher 
end,  the  reformation  of  Divine  worship  ;  vers. 
74)  75-'     V^"  Oosterzee. 

Ver.  72.  To  show  mercy  toward  our  fathers. 
The  word  '  promised '  was  supplied  in  the  E.  V., 
because  of  the  difficulty  involved  in  the  thought 
of  showing  mercy  to  those  already  dead.  But 
the  expression  is  poetic.  The  pious  Jews  of  old 
had  wept  over  the  decay  of  their  nation,  and 
even  though  dead  and  living  with  God,  the  fulfil- 
ment of  their  hopes  and  wishes  might  be  called 
showing  mercy  toward  them.  — And  to  remember 
his  holy  covenant,  i-  e.,  by  the  act  of  fulfilling 
what  He  had  promised  therein  to  show  His  mind- 
fulness of  it. 

Ver.  73.  The  oath.  This  explains  the  word 
'  covenant '  in  ver.  72.  God's  covenant  of  mercy 
had  been  sealed  by  an  oath.  This  '  oath '  is 
found  recorded  in  Gen.  xxii.  16-18.  The  Abra- 
hamic  covenant  becomes  prominent  as  the  com- 
ing of  the  Messiah  draws  near.     Comp.  Gal.  iii. 

Ver.  74.  To  grant  unto  us.  This  gives  the 
■purpose  both  of  the  oath  and  the  approaching 
fulfilment  of  it.  —  That  we.  This  introduces 
■what  God  purposed  to  grant.  —  Being  delivered 
from  the  hand  of  our  enemies,  such  as  Antiochus 
Epiphanes  and  the  Romans,  who  had  interfered 
with  the  Jews  in  their  worship.  —  Should  serve 
him.  Since  Zacharias  was  a  priest,  this  probably 
refers  to  public  religious  worship,  as  the  sign  of 
truly  serving  God.  — Without  fear,  the  emphatic 
phrase  of  the  sentence.  It  means  :  without  fear 
of  enemies  ;  the  fear  of  God,  which  is  the  Old 
Testament  token  of  piety,  is  implied  in  the  next 
verse. 

Ver.  75.  In  holiness  and  righteousness.  '  Holi- 
ness '  is  consecration  to  God,  '  righteousness '  the 
manifestation  of  it ;  without  the  former,  the  lat- 
ter would  be  unreal;  botir  are  necessary  to  true 
piety  ;  even  the  '  righteousness '  has  respect  to 
God  rather  than  to  men.  Since  this  is  the  end 
which  Zacharias  expected  to  be  subserved  by 
deliverance  '  from  the  hand  of  our  enemies,'  it  is 
impossible  that  his  song  referred  only  to  tem- 
poral blessings. — All  our  days.  This  extends 
the  thought  beyond  the  lives  of  individuals,  to 
the  national  existence  of  Israel.  Temporal  pros- 
perity is  implied,  but  only  as  the  result  of  the 
religious  restoration  just  spoken  of.  Israel  failed 
to  be  thus  restored,  and  hence  the  prosperity 
did  not  come  ;  but  the  prophecy  will  yet  be  ful- 
filled, 

Ver.  76.  Yea  and  thou,  child,  in  accordance 
with  the  great  blessing  already  spoken.  Zach- 
arias, as  a  father,  speaks  of  his  son,  as  a  prophet 
he  foretells  the  career  of  the  last  and  greatest  of 
the  prophets ;  but  in  a  priest,  singing  of  Mes- 
sianic deliverance,  paternal  feeling  takes  a  sub- 
ordinate place.  He  introduces  the  position  of  his 
son  only  as  relates  to  the  coming  of  the  Messiah. 
—  For  thou  Shalt  go  before  the  face  of  the  Lord. 
Comp.  ver.  17.  'The  Lord '  may  refer  to  God, 
rather  than  to  the  Messiah.  But  in  any  case  the 
glory  of  Jehovah  was  to  appear  in  the  advent  of 
the  Messiah,  who  was  Himself  '  the  Lord.'  —  To 
prepare  his  ways.     Comp.  on  Matt.  iii.  3. 

Ver.  77.  Knowledge  of  salvation.  This  was 
the  end  of  the  preparation  just  spoken  of. — In 


the  remission  of  their  sins.  The  main  idea  is 
not  that  salvation  consists  in  remission  of  sins, 
but  the  whole  verse  means  :  that  they  might 
know  that  Messianic  salvation  comes  in  and 
through  the  remission  of  their  sins.  John  led  to 
this  knowledge  by  his  preaching  of  repentance, 
awakening  the  consciousness  of  sin,  and  of  needed 
remission. 

Ver.  78.  Because  of  the  tender  mercy  of  our 
God.  This  is  to  be  joined  closely  with  ver.  77, 
giving  the  cause  of  the  '  remission.'  —  In  which, 
/.  (?.,  in  the  exercise  of  this  tender  mercy.  —  The 
dayspring  from  on  high.  An  allusion  to  the  Mes- 
siah and  His  salvation,  as  prophesied  in  Mai.  iv. 
2,  the  last  prophecy  of  the  Old  Testament.  The 
Messiah  is  figuratively  presented  by  the  word 
'  Dayspring,'  the  springing  up  of  the  light,  of  the 
sun  (not  of  a  plant,  as  some  have  supposed). 
To  this  the  phrase  '  on  high,'  is  joined,  because 
the  Messiah  comes  from  on  high ;  the  dayspring 
does  not,  and  it  seems  impossible  to  preserve  the 
figure  throughout  by  any  explanation.  —  Shall 
visit  us.  The  future  (sustained  by  the  best  au- 
thorities) is  more  distinctly  prophetic  of  the 
speedy  coming  of  the  Messiah. 

Ver.  79.  To  give  light.  The  purpose  of  the 
visiting.  The  figure  contained  in  the  word  '  day- 
spring,'  is  carried  out.  —  To  them  that  sit  in  dark- 
ness and  the  shadow  of  death.  This  describes 
the  condition  of  Israel,  and  also  of  the  world  at 
large.  They  were  'sitting,'  remaining,  abiding, 
'  in  darkness,'  as  opposed  to  the  light  of  divine 
truth,  '  and  the  shadow  of  death  '  (comp.  Is.  ix.  2  ; 
Matt.  iv.  16)  ;  in  a  darkness,  in  which  death 
reigns,  deprived  of  the  light  of  spiritual  life. 
Death  is  personified  as  casting  a  shadow.  The 
Scriptural  figure  of  darkness  usually  involves  the 
two  thoughts  of  spiritual  ignorance  and  death, 
just  as  light  includes  the  light  of  divine  truth  and 
life,  the  former  being  the  sphere  of  the  latter. 
—  To  guide  our  feet  into  the  way  of  peace.  This 
is  the  end  of  giving  light,  and  thus  of  the  visit 
of  the  dayspring.  This  figure  suggests  walking 
in  the  light  (Eph.  v.  8),  as  opposed  to  'sitting  in 
darkness.'  As  the  word  '  peace '  in  the  Old 
Testament  is  generally  used  to  sum  up  divine 
blessings,  a  sense  which  receives  even  greater 
fulness  in  the  New  Testament  (see  on  chap.  ii. 
14),  it  may  be  well  said,  that  '  the  hymn  con- 
cludes with  a  boundless  prospect  into  the  still 
partially  hidden  future.' 

Ver.  80.  And  the  child  grew,  etc.  A  summing 
up  of  John's  development  in  body  and  spirit, 
during  his  youth.  —  In  the  deserts,  i.  <?.,  the 
wilderness  of  Judah  (see  Matt.  iii.  i),  which  was 
not  far  from  his  home  '  in  the  hill-country  '  (vers. 
39,  65).  The  Essenes,  —  a  mystic  and  ascetic 
Jewish  sect,  dwelt  in  the  same  region,  but  there 
is  not  the  slightest  evidence  that  John  came  in 
contact  with  them.  This  retirement  was  com- 
bined with  abstemiousness  (Matt.  iii.  4).  Till 
the  day  of  his  manifestation  unto  Israel.  The 
opening  of  his  oiticial  life,  when  he  announced 
himself  as  the  forerunner  of  the  Messiah.  In 
the  case  of  John,  temporary  retirement  was  fol- 
lowed by  public  usefulness,  the  one  as  the  prep- 
aration for  the  other.  The  mistake  of  monastic 
life  consists  in  making  thfe  retirement  perma- 
nent, leading  to  idleness  or  selfish  piety ;  but 
Protestants  often  overlook  the  need  of  such  tem- 
porary withdrawal,  to  gain  time  for  calm  reflec- 
tion, rest  from  conflicts  and  cares,  as  well  as 
strength  for  future   work,  in    communing   with 


Chap.  II.  1-20.]        THE   GOSPEL   ACCORDING   TO    LUKE.  35 1 

God. — This  conclusion,  together   with   the   pe-  document  found  by  Luke.     The  Old  Testament 

culiar  style  of  the   narrative  (from  ver.   5  to  the  spirit    and    phraseology  has  led    to    the    further 

close  of   the  chapter),  has   led  to  the   theory  that  conjecture,  that  it  was  originally  written  in  He- 

the   whole   was    taken    from    some   trustworthy  brew. 


■A 


Chapter  II.  1-20. 

The  Birth  of  Jesus  :    tJie  Angelic  Announcement. 

ND^   it   came   to   pass    in    those   days,  that   there   went 
out  a  decree  from  Cesar  Augustus,  that  "all  the  world '^  Se^  ^aa 

c"  '  XXIV.  14. 

2  should  be   taxed.^      {And  this    taxing  was  first  ^    rnade  when 

3  Cyrenius*  was  *  governor  of  Syria.)     And  all  went  to  be  taxed,^  ^  ver.^'J"' '' 

4  every  one  into  his  own  city.  And  Joseph  also  "  went  up  ''from  j'^^^xix.Ts! 
Galilee,  out  of  the  city  of  Nazareth,  into  Judea,  unto  *  the  city  ^  johlf vii. 42"; 
of  David,  which  is  called  Bethlehem,  f  because  he  was  of  the     saiTxyi.  i, 

5  house  and  ^lineage*' of  David,)     To  be  taxed  "with  Mary  •''his/ see  chap.  i. 

6  espoused  wife,^  being  great  with  child.  And  so  it  was,  that,^  ^  Actsiii^.  25; 
''while  they  were  there,  the  days  were  accomplished^'^  that  she  k  Matt. ii".  i.' 

i  Comp.  Col. 

7  should  be  delivered.  And  she  brought  forth  'her  first-born  i.  i5;Heb. 
son,  and  *  wrapped  him  in  swaddling  clothes,  and  *laid  him -^  Vers.  12, 16. 
in  a  manger  :  because  there  was   no   room  for  them  in  '  the     14.;.  chap. 

<-'        '  xxn.  II. 

J »-.»-)  rn  Chap.  xxiv. 

4 ;  Acts  xii. 

8  And  there  were  in  the  same  country  shepherds  abiding  in  „^hapix.3i 

9  the  field,  keeping  ^^  watch  over  their  flock  by  night.  And,  lo,^^  °  Seechap.  1. 
the^^  angel  of  the  Lord  '"came  upon^*  them,  and  "the  glory  of  ^  johniv.'42; 
the  Lord  shone  round  about  them  ;  and  "  they  were  sore  afraid,    ^i^.^  Ij^/ ' 

10  And  the  angel  said  unto  them,  Fear  not:^^  for,  behold,  I  bring    ^Ti^' 
you  good^*^  tidings  of  great  joy,  which  shall  be  to  all  people.^'  '^xvL  I'el^o;' 

11  For  unto  you  ^is  born  this  day  in  *  the  city  of  David  ^a  Saviour,  ^  chap.  i.'43; 

12  which^^  is  '"Christ  « the  Lord.     And  'this  shall  be  a^^  sign  unto    x.  36. 

t  I  Sam.  ii.  34 ; 

you  ;  Ye  shall  find  the^*^  babe  *  wrapped  in  swaddling  clothes,     2Kingsx;x. 

.  .  '        29;  XX.  8,9; 

13  ^' lying  ^^  in  a  manger.  And  suddenly  there  was  with  the  angel  ^s.  vii.  n, 
"a  multitude  of  the  heavenly  host  praising  God,  and  saying,  «  Gen.  xxyiii. 

14  " Glory  to  God  "^ in  the  highest,  20 '^i'-""'* 
And  on  earth  ^ peace,  '-'good  will  toward  men.^^  E^n^'vU^io 

15  And  it  came  to  pass,  as"^  the  angels  were  gone  away  from  them  '"  ^^^'^'  ^"'" 
into  heaven,  the  shepherds  said  one  to  another.  Let  us  now  go  ^g^^"-  '''"• 
even  unto  Bethlehem,  and  see  this  thing  which  is  come  to  pass,  "^  i^^;' is.Tvii. 

19;  Hag.  ii. 

^  Now                           2  enrolled                           ^  This  was  the  first  enrolment  9;  chap.  i. 

*  Quirinius             ^  enrol  themselves             ^  family             "^  enrol  himself  35!  Kom^v. 

^  who  was  betrothed  to  him  {according  to  the  best  authorities)  i  ;'Eph.  ii. 

9  it  came  to  pass                               "  fulfilled                                "  and  keeping  W'^''/'  *^°'- 
^2  the  best  authorities  omit  lo                      ^3  ^^                       14  stood  by              y  Comp.  chap. 

15  Be  not  afraid                                     is  dad                                   "  the  people  I"":  Eph. 

18  who                       19  the                      20  a                         21  and  lying  ..^9;  Phil. u. 
22  peace  among  men  of  God^s  good  pleasure  {Greek,  according  to  the  best 

authorities^  men  of  good  pleasure) 
28  when 


352  THE    GOSPEL   ACCORDING   TO    LUKE.  [Chap.  IL  1-20. 

16  which  the  Lord  hath  made  known  unto  us.     And  they  came 
with  haste,  and  found  Mary  and  Joseph,  and  *the  babe  lying  in 

17  a^^  manger.     And  when  they  had  seen  it,  they  made  known 
abioad   the   saying  ^^  which   was   told   them   concerning  ^^  this 

18  child.     And   all   they  that   heard  it  wondered   at   those   things 

IQ  which  were  told^^  them  by  the  shepherds.     But^  Mary  kept  all  z  Ver.  51; 

y  ■'  comp.  Ps. 

20  these  things,^"  and  pondered  ^^  tJiem   in   her  heart.     And   the    cxix.  n. 
shepherds   returned,  "glorifying  and   praising   God   for  all  the  «  See  Man. 
things  that  they  had  heard  and  seen,  as  it  was  told  ^^  unto 
them. 


2*  Greek  concerning  the  saying 

2^  spoken  unto  ^^  sayings 


25  was  spoken  to  them  about 

28  pondering  ^9  spoken 


Contents.  Jesus  of  Nazareth  born  in  Beth- 
lehem (Matt.  ii.  i-ii).  This  section  narrates: 
the  circumstances  which  led  His  mother  from 
Nazareth  (chap.  i.  26,  56)  to  Bethlehem  (vers. 
1-5)  ;  the  fact  and  place  of  His  birth  (vers.  6, 
7)  ;  the  first  gospel  message,  by  the  mouth  of  an 
angel,  to  shepherds  in  the  fields  (vers.  8-12)  ; 
the  joyous  song  of  the  heavenly  hosts  at  this 
announcement  (vers.  13,  14)  ;  the  visit  of  the 
shepherds  in  obedience  to  the  angelic  message 
(vers.  1 5-20) ;  their  praise,  heaven  and  earth 
uniting  in  the  celebration  of  the  nativity.  —  These 
supernatural  events  if  accepted,  are  conclusive  in 
their  testimony  to  the  Divine-human  Person  of 
Christ.  No  one,  inventing  statements  to  prove 
the  supernatural  origin  of  Jesus,  would  have 
been  satisfied  with  this  brief  sketch,  or  with  the 
amount  of  miraculous  incident  here  introduced. 
'  In  the  details  of  the  history,  the  supernatural  is 
confined  within  the  limits  of  the  strictest  sobriety 
and  most  perfect  suitability,  and  differs  altogether 
in  this  respect  from  the  marvels  of  the  apocry- 
phal writings.'  (Godet.)  The  main  argument 
against  the  historical  character  of  the  chapter  has 
been  drawn  from  the  difficulty  about  the  census 
under  Quirinius  ;  but  the  accuracy  of  Luke's 
statement  cannot  be  disproved,  and  the  latest 
researches  confirm  it.  See  on  ver.  3.  —  Other 
points  open  to  discussion  are  :  the  date  of  the 
birth  (see  on  ver.  8),  and  the  exact  sense  of  the 
angels'  song  (see  on  ver.  14). 

Ver.  I.  In  those  days.  Indefinite  ;  about  the 
time  of  the  birth  of  John  the  Baptist.  —  There  went 
out  a  decree,  an  authoritative  edict.  When  it  was 
issued  is  not  of  primary  importance  ;  it  affected 
Joseph  and  Mary  '  in  those  days.'  — All  the  world, 
/.  e.,  the  Roman  world.  We  should  not,  to  avoid 
difficulty,  limit  it  to  Palestine.  —  Should  be  en- 
rolled. Such  an  enrolment  was  like  a  modern 
census  ;  but  as  the  ultimate  purpose  was  taxation, 
there  was  a  record  of  property.  The  word  here 
used,  it  is  claimed  by  some,  has  always  a  refer- 
ence to  tax-lists,  as  distinguished  from  a  mere 
census  with  a  view  to  recruiting  the  army.  Luke, 
therefore,  might  properly  use  this  term,  even 
though  at  the  time  there  was  no  avowal  of  the 
proposed  taxing.  Afterwards  when  a  regular 
registration  for  taxation  took  place,  according  to 
Josephus,  an  uproar  occurred  (alluded  to  by  Luke 
in  Acts  v.  37)  ;  hence  an  avowal  of  the  pur- 
pose at  an  earlier  date,  while  Herod  was  still 
king,  would  have  occasioned  a  disturbance  ;  but 


of  such  a  disturbance  about  this  time  there  is  no 
record.  If  we  accept  the  enrolment  as  resem- 
bling a  modern  census,  all  difficulty  vanishes, 
for  Augustus  ordered  such  an  enrolment  at  least 
three  times  during  his  reign,  and  in  statistics  pre- 
pared by  him,  as  we  certainly  know,  there  was  a 
record  of  the  population  of  countries  ruled  by  de- 
pendent kings,  such  as  Herod.  It  is  true,  the 
date  of  no  one  of 
these  enrolments 
corresponds  with 
that  assigned  to 
the  birth  of  Christ, 
but  some  time 
would  elapse  be- 
fore Judea  would 
be  subjected  to  the 
provisions  of  such 
an  edict.  At  the 
death  of  Augustus 
a  paper  prepared 
by  him,  containing 
full  statistics  of  the 
empire,  was  read 
before  the  Roman 
Senate.  This  im- 
plies a  census  of 
the  population  of 
Judea  some  time 
before  the  death 
of  Augustus  (a.  d. 
14).  The  later  cen- 
sus under  Quiri- 
nius (a.  d.  6), 
which  seems  to 
have  been  specifi- 
cally for  the  pur- 
pose of  taxation, 
probably   did    not 


Augustus  Cesar. 


furnish  the  statistics  from  Judea  for  the  paper  of 
the  emperor.  Augustus  ordered  his  first  census 
of  the  Roman  people  in  the  year  of  Rome  726, 
and  he  would  scarcely  leave  this  important  king- 
dom out  of  view  until  U.  C.  759  (the  date  of  the 
census  of  Judea  under  Quirinius,  mentioned  by 
Josephus).  During  the  whole  of  this  period  it 
was  dependent  upon  Rome  (under  Herod  and 
Archelaus). 

Ver.  2.  And  this  was  the  first  enrolment  made 
when  Quirinius  was  governor  of  Syria.  This  is 
the  natural  sense  of  the  verse,  Luke  having  in 
mind  the  second  and  more  noted  enrolment  under 


Chap.  II.  1-20.]  THE   GOSPEL   ACCORDING   TO    LUKE. 


353 


Quirinius,  mentioned  by  himself  (Acts  v.  37)  and 
by  Josephus.  The  man  referred  to  undoubtedly 
is  P.  Sulpicius  Qnirinhis  (not  Quirinics);  the  of- 
fice was  that  of  president  or  governor  of  a  Ro- 
man province  (technically,  '  proconsul,'  although 
in  chap.  iii.  i  the  term  is  applied  to  Pjlate,  who 
was  only  procurator).  According  to  Josephus, 
this  Quirinius  was  made  governor  of  Syria  eight 
or  ten  years  after  the  birth  of  Christ,  while  ac- 
cording to  the  statement  of  Tertullian  (isolated, 
however),  Christ  was  born  when  Q.  Saturninus 
was  governor  of  Syria. 

The  Enrolment  under  Quirinius.  We 
hold  that  Quirinius  was  twice  governor  of  Syria, 
the  first  time  about  the  date  usually  assigned  to 
the  birth  of  Christ,  i.  An  old  monumental  in- 
scription speaks  of  a  j^ct^W governorship  (accord- 
ing to  the  authority  of  the  celebrated  historian 
and  antiquarian  Mommsen),  and  this  is  con- 
firmed by  a  passage  in  Tacitus  {Annal.  iii.  48,  as 
interpreted  by  Zumpt  and  Mommsen).  2.  We 
have  no  definite  record  of  the  governors  of  Syria 
between  B.  c.  4  and  A.  D.  6  —  ten  years.  Now 
during  this  time  Quirinius  must  have  been  pro- 
consul somewhere  (he  had  been  consul  in  b.  c. 
12),  and  most  probably  in  Syria,  since  it  can  be 
proven  that  it  was  not  in  the  other  eastern  prov- 
inces, and  he  was  in  the  East  before  B.  c.  4  (so 
A.  W.  Zumpt).  The  statement  of  Tertullian  is 
at  once  outweighed  by  the  thrice  repeated  asser- 
tion of  Justin  Martyr  that  our  Lord  was  born 
under  Quirinius,  and  his  appeal  to  the  register 
then  made  for  confirmation.  A  mistake  on  the 
part  of  so  careful  an  investigator  is  out  of  the 
question.  If  Quirinius  had  not  been  governor  of 
Syria  at  that  time,  there  were  many  persons  living 
who  could  and  would  have  pointed  out  the  mis- 
take. 

Other  explanations  :  (i)  Some  take  the  word 
translated  '  was  governor '  in  a  more  general 
sense,  and  suppose  that  Quirinius  acted  as  an  ex- 
traordinary legate  of  the  empire,  or  as  questor,  in 
conducting  this  census,  not  as  proconsul.  This 
view  is  preferable,  if  that  of  Zumpt  cannot  be  sus- 
tained. (2)  The  translation  of  the  E.  V.  'This 
taxing  was  first  made  when  Cyrenius  was  gov- 
ernor of  Syria,'  implying  that  the  decree  was 
made  at  the  time  of  the  birth  of  Christ,  but 
not  carried  into  effect  until  the  governorship  of 
Quirinius,  a  number  of  years  afterwards.  But  this 
meaning  would  be  brought  out  by  a  very  different 
phrase  from  the  one  used.  (3)  Similar  to  this,  but 
more  grammatical,  is  the  interpretation,  '  The 
taxing  itself  was  made  for  the  first  time  when,' 
etc.  Neither  of  these  meets  the  difficulty,  since 
the  execution  of  the  edict  is  implied  in  the  com- 
ing of  Joseph  to  Bethlehem.  Some  suppose  that 
the  death  of  Herod  caused  an  interruption,  so 
that  the  enrolment  was  made  complete,  under 
Quirinius.  But  'was  made  '  does  not  mean  'was 
completed,'  and  there  is  no  historical  proof  of 
such  interruption.  (4)  It  is  barely  possible  that 
the  passage  means  :  '  this  taxing  took  place,  before 
Quirinius,'  etc.  But  what  purpose  could  there  be 
in  such  a  statement?  (5)  The  supposition  that 
it  was  a  mere  priestly  taxing  which  Luke  con- 
founds with  the  Roman  census  is  utterly  unwar- 
ranted. 

Ver.  3.  Every  one  into  his  own  city,  i.  e.,  to 
the  city  of  his  extraction  (comp.  ver.  4).  This 
was  not  the  Roman  custom,  but  was  probably 
adopted  as  a  measure  of  policy  in  accordance 
with  the  Jewish  habits  in  regard  to  genealogies. 
VOL.    I.  23 


Roman  usage  required  the  enrolment  of  women, 
and  possibly  their  actual  presence  at  the  place  of 
enrolment.  This  mixture  of  Roman  and  Jewish 
usage,  so  likely  to  occur  in  an  enrolment,  made 
under  a  Jewish  king  yet  by  order  of  the  Roman 
Emperor,  is  a  strong  proof  of  the  accuracy  of 
Luke's  account. 

Ver.  4.  Went  up.  The  usual  expression  for 
a  journey  towards  Jerusalem.  — Bethlehem.  See 
on -Matt.  ii.  i. 

Ver.  5.  With  Mary.  Even  if  not  required  to 
do  so,  she  naturally  accompanied  Joseph.  In  her 
peculiar  condition  she  would  cling  to  him,  es- 
pecially as  all  had  been  cleared  up  between  them 
(comp.  Matt.  i.  18-25).  Perhaps  the  prophecy 
respecting  Bethlehem  (Micah  v.  i  ;  comp.  Matt, 
ii.  6)  was  in  her  mind.  Some  think  that  she 
was  an  heiress,  having  possessions  in  Bethle- 
hem, and  therefore  obliged  to  appear  there  to 
represent  an  extinct  family.  But  an  heiress 
would  not  be  likely  to  seek  refuge  in  a  stable  at 
such  a  time.  —  Who  was  betrothed  to  him.  It  is 
certainly  forcing  a  difficulty  upon  the  passage  to 
say  that  it  contradicts  Matt.  i.  24.  It  seems 
rather  to  set  forth  the  peculiarity  of  the  case,  as 
there  described.  The  verse  sheds  no  light  on 
the  question,  whether  she  too  were  of  the  house 
of  David. 

Ver.  6.  While  they  were  there.  Apocryphal 
legends  tell  how  she  was  overtaken  on  the  way, 
and  sought  refuge  in  a  cave.  They  seem  to  have 
arrived  in  Bethlehem,  and  sought  shelter  in  vain, 
before  the  time  spoken  of  here.  —  Delivered,  or, 
'  bring  forth,'  as  the  same  word  is  translated  in 
ver.  7. 

Ver.  7.  Her  first  bom  son.  This  implies  that 
Mary  had  other  children  (in  Matt.  i.  25  the  read- 
ing is  in  dispute).  It  is  unlikely  that  an  only 
child  would  be  thus  termed  by  one  who  wrote 
long  afterwards  with  a  full  knowledge  of  the 
family.  See  on  Matt.  xiii.  55.  —  Luke  says  noth- 
ing to  justify  the  legends  of  a  birth  without  pain, 
and  the  many  other  fancies  which  have  been 
added  to  the  story.  —  And  wrapped  him  in  swad- 
dling-clothes, or  '  bands.'  About  this  there  is 
nothing  unusual  except  the  activity  of  the  mother. 
—  In  a  manger.  Our  Lord  was  born  in  a  stable. 
This  was  purposed  by  God,  however  accidental 
the  choice  on  the  part  of  Joseph  and  Mary.  His 
self-abasement  is  thus  illustrated,  the  nature  of 
His  kingdom  suggested,  the  lesson  of  humility 
enforced.  —  Tradition  says  this  stable  was  a  cave, 
and  this  might  be  the  case,  since  in  rocky  coun- 
tries caves  are  used  for  stables.  One  ancient 
writer  finds  in  this  a  fulfilment  of  the  prophecy 
(Is.  xxxiii.  16)  :  '  His  place  of  defence  shall  be 
the  munitions  of  rocks.'  The  place  cannot  be 
now  identified.  It  is  unlikely  that  the  cave  be- 
longed to  the  shepherds  afterwards  spoken  of ; 
ver.  15  suggests  that  Bethlehem  was  not  their 
home.  —  Because  there  was  no  room  for  them  in 
the  inn,  or,  '  caravanserai.'  Not  an  iim,  with  a 
host,  as  in  chap.  x.  34,  35,  but  a  place  where  trav- 
ellers lodged,  providing  their  own  food.  There 
is  no  hint  of  want  of  hospitality.  The  town  was 
full,  the  inn  was  full;  failing  to  obtain  a  place 
there,  they  found  the  much  needed  shelter  in  a 
stable, — not  necessarily  however  that  of  the  inn, 
which  would  be  less  retired  than  others.  The 
fact  that  changed  the  world  was  accomplished  in 
a  stable  ;  but  the  world's  emperor  must  send 
forth  a  universal  decree  that  this  humble  birth 
might  be  in  accordance  with  prophecy ;  for  He 


354 


THE   GOSPEL   ACCORDING   TO    LUKE.        [Chap.  IL  1-20. 


who  lay  in  the  manger  there  was  King  of  kings. 
The  enrolment  is  in  one  aspect  a  sign  of  subjec- 
tion, in  another  of  superiority. 

Ver.  8.  Shepherds,  i.  e.,  some  shepherds,  proba- 
bly chosen  because  they  too  like  Simeon  'were 
waiting  for  the  consolation  of  Israel '  (ver.  25). 
The  Shepherd  of  Israel  cares  for  His  flock ;  while 
sending  a  Saviour  to  the  whole  world.  He  satis- 
fied the  secret  yearnings  of  this  humble  company. 
His  care  is  as  minute  as  it  is  extensive.  —  Keep- 
ing watch  over  their  flock  by  night.  This  might 
have  been  in  December.  The  Jewish  Rabbins 
indeed  say  that  flocks  were  taken  out  in  March 
and  brought  home  in  November,  but  this  proba- 
bly refers  to  far-off  pastures.  During  the  rainy 
season  from  November  to  March,  according  to  the 


testimony  of  trustworthy  observers,  there  gener- 
ally occurs  an  interval  of  dry  weather  (between 
the  middle  of  December  and  the  middle  of  Feb- 
ruary), when  of  course  the  grass  is  green.  The 
exact  date  cannot  be  fixed.  The  traditional  date 
(December  25)  is  of  late  origin,  and  Christmas 
was  not  celebrated  in  the  Church  till  after  the 
middle  of  the  fourth  century,  and  seems  to  have 
been  substituted  for  a  series  of  heathen  festivals 
(see  Schaff :  Church  History,  vol.  ii.,  p.  395  ff.). 
The  anniversary  is  of  less  antiquity,  of  less 
importance  and  accuracy,  than  Easter,  which  was 
observed  from  the  earliest  times.  In  the  early 
Church  there  was  no  agreement  as  to  the  time  of 
Christ's  birth,  and  quite  as  little  among  modern 
chronologists.     The  Saviour  was  born  in  the  ful- 


Wayside  Inn. 


ness  of  time,  just  when  He  was  most  needed,  and 
when  the  Jewish  and  Gentile  world  was  fully 
prepared  for  this  central  fact  and  turning-point 
in  history.  The  25th  of  December  may  have 
been  selected  for  poetic  and  symbolical  fitness. 
At  that  season  the  longest  night  gives  way  to  the 
returning  sun  on  his  triumpliant  march,  just  as 
Christ  appeared  in  the  darkest  night  of  sin  and 
error  as  the  true  Light  of  the  world. 

Ver.  9.  An  angel,  not  '  the  angel.'  — Stood  by. 
This  indicates  a  sudden  but  actual  appearance  ; 
not  a  vision.  The  angel  may  have  been  above 
them,  but  this  is  not  stated.  The  shepherds  may 
have  been  in  a  state  of  peculiar  susceptibility,  as 
pious  men,  in  the  quiet  night,  under  the  starry 
heavens,  where  David  first  sang  as  he  watched 
his  flock  ;  but  this  will  not  account  for  the  story 


before  us.  —  The  glory  of  the  Lord.  The  Sheki- 
nah,  the  brightness  of  God's  presence,  so  often 
spoken  of  in  the  Old  Testament.  This  accom- 
panied the  angel,  both  to  reveal  his  presence  in 
the  night  and  to  attest  his  authority.  —  And  they 
were  sore  afraid.  Lit., '  feared  a  great  fear.'  The 
usual  effect  of  angelic  appearances,  enhanced  in 
this  case  by  the  supernatural  brightness. 

Ver.  10.  Be  not  afraid.  Comp.  chap.  i.  13, 
30.  —  I  bring  you  glad  tidings  of  great  joy.  Lit., 
'  I  evangelize  to  you  great  joy.'  The  message  is 
a  gospel  message,  a  joyous  message ;  therefore 
they  should  not  be  afraid.  —  To  all  the  people, 
i.  e.,  of  Israel.  First  of  all  to  them,  then  through 
them  to  the  Gentiles. 

Ver.  II.  TJnto  you.  This  refers  directly  to  the 
shepherds,  as  in  ver.  10,  confirming  the  view,  that 


Chap.  II.  1-20.]         THE   GOSPEL   ACCORDING   TO   LUKE. 


355 


they  were  men  who  expected  the  Messiah.  ^»In 
the  city  of  David.  Bethlehem  ;  comp.  vers.  4, 
15.  The  latter  instance  shows  that  they  under- 
stood it  at  once.  The  reference  to  the  prophecy 
in  Micah  v.  2,  was  probably  plain  to  the  pious 
shepherds. — A  Saviour.  Comp.  Matt.  i.  21.  Not 
a  mere  temporal  deliverer,  as  appears  from  what 
follows  :  who  is  Christ  the  Lord.  This  is  the 
only  place  where  these  words  come  together  in 
this  form.  The  first  means  '  the  Messiah,'  and 
could  not  be  otherwise  understood ;  the  second 
has  already  been  used  twice  (ver.  9)  of  God,  and 
is  the  word  used  in  the  LXX.  to  translate  the  He- 
brew Jehovah.  We  therefore  understand  the 
angelic  message,  this  first  Gospel  statement  of 
the  Person  of  Christ,  to  mean  that  the  child 
born  in  Bethlehem  as  a  Saviour,  was  the  prom- 
ised Messiah,  Jehovah. 

Ver.  12.  The  sign.  No  sign  had  been  asked 
for  (comp.  chap.  1.36);  when  Zacharias  requested 
one,  he  was  punished  (i.  iS,  20).  The  dispensa- 
tion of  faith  is  beginning.  —  A  babe.  Not  '  the 
babe.'  They  were  to  look  for  a  child  born  that 
day,  wrapped  and  lying  in  a  manger.  There 
could  be  but  one  such.  —  A  manger,  not  '  the 
manger.'  This  implies  that  the  place  was  not 
one  well  known  to  the  shepherds.  Hence  the 
stable  could  scarcely  have  belonged  to  them. 
Some  suppose  that  a  secret  influence  guided 
them  to  the  spot,  but  after  such  a  revelation  they 
would  seek,  if  necessary,  among  the  stables  of  a 
small  place  like  Bethlehem. 

Ver.  13.  A  multitude  of  the  heavenly  host, 
i.  e.,  angels,  who  are  represented  as  a  host  sur- 
rounding the  throne  of  God  (i  Kings  xxii.  19;  2 
Chron.  xviii.  18;  Ps.  ciii.  21  ;  Dan.  vii.  10  ;  Matt. 
xxvi.  53 ;  Rev.  xix.  14).  Nothing  is  said  as  to 
whether  the  song  was  in  the  air  or  on  the  earth  ; 
probably  it  was  heard  by  the  shepherds  alone. 

Ver.  14.  Glory  to  God  in  the  highest,  and  on 
earth  peace  among  men  of  God's  good  pleasure, 
or,  '  in  whom  He  is  well  pleased.'  The  best  au- 
thorities, by  the  insertion  of  a  single  letter  in 
the  Greek,  read  :  '  men  of  good  pleasure.'  The 
word  is  elsewhere  translated  'good-will,'  but  it 
must  mean  God's  good-will  or  good-pleasure, 
not  man's.  This  is  brought  out  in  the  trans- 
lation given  above,  which  expresses  the  view  of 
the  vast  majority  of  scholars.  The  full  mean-> 
ing  is  :  Let  there  be,  or  there  is  (both  ideas  being 
included),  glory  to  God  among  the  angels  in 
heaven  for  sending  the  Messiah,  and  peace  (in 
the  widest  sense,  salvation)  on  earth  among  men 
in  whom  He  is  well  pleased,  i.  e..  His  chosen 
people.  The  form  is  that  of  Hebrew  parallel- 
ism, in  two  lines  with  a  three-fold  correspon- 
dence :  ' glory  '  —  '  peace  ; '  'in  the  highest '  — 
'  on  earth  ;  '  '  God  '  —  '  among  men  of  His  good- 
pleasure.'  '  Toward '  is  altogether  incorrect. 
'  Good-pleasure  '  cannot  mean  the  good-will  of 
men  toward  God  or  toward  each  other  (Roman 
Catholic  versions).  This  sense  is  contrary  to  the 
grammatical  usage  of  the  Greek  as  well  as  to  the 
analogy  of  Scriptural  statements.  At  such  a  time 
the  ground  of  peace  would  be  placed,  not  in  men, 
but  in  God.  The  less  correct  translation  of  the 
E.  V.  is  to  be  explained  as  follows :  God  is 
praised  in  heaven,  and  peace  proclaimed  on 
earth,  because  He  has  shown  His  good-will 
among  men  by  sending  the  Messiah,  who  is  the 
Prince  of  peace  (Is.  ix.  5),  and  has  reconciled 
heaven  and  earth,  God  and  man.  In  both  cases, 
'  peace  '  is  to  be  taken  in  the  widest  sense  ;  it  is 


the  result  of  the  great  doings  of  God  for  which 
angels  praise  Him.  '  Good-pleasure '  not  only 
means  favor  toward  men,  but  implies  that  sinful 
men  are  well-pleasing  to  a  holy  God,  —  a  mystery 
proclaimed  and  explained  by  the  gospel  of  Jesus 
Christ.  In  Him,  chosen  in  Him  and  in  fellow- 
ship with  Him,  sinful  men  become  the  objects  of 
God's  good-pleasure.  God's  mercy  and  God's 
sovereignty,  thus  meeting  in  the  Babe  of  Bethle- 
hem, are  celebrated  by  the  heavenly  host.  Poetry 
is  truly  Christian  just  to  the  extent  that  it  is  an 
echo  and  response  to  this  first  Christian  hymn. 
Angels  show  their  sympathy  in  man's  salvation, 
and  utter  their  highest  praises  to  God,  when  they 
sing  of  the  '  Saviour,  Christ  the  Lord.'  The  per- 
sonal dignity  of  the  Redeemer  is  supported  by 
this  Gloria  in  Excelsis,  while  Christ's  work  in 
bringing  '  peace  on  earth  among  men  of  God's 
good-pleasure  '  upholds  the  truthfulness  of  this 
story  of  the  angels'  song  at  His  birth. 

Ver.  15.  The  shepherds.  The  angels  went  to 
heaven  ;  the  shepherds  sought  what  the  angels 
had  praised  :  the  former,  to  continue  the  song  of 
'  glory  in  the  highest ; '  the  latter,  to  discover 
'peace  on  earth.'  —  Now,  i.e.,  at  once.  —  Even 
unto  Bethlehem.  As  far  as  Bethlehem  ;  as  though 
it  were  not  their  usual  place  of  resort.  —  This 
thing,  lit.,  '  saying  ; '  the  same  word  is  used  in 
vers.  17,  19.  The  simple  faith  of  these  shep- 
herds is  a  token  that  they  were  men  '  in  whom 
He  is  well-pleased,'  and  hence  chosen  to  receive 
this  revelation. 

Ver.   16.     Found,  suggesting  previous   search. 

—  Mary  and  Joseph.  Her  name  naturally  comes 
first,  as  the  mother,  but  especially  in  view  of  the 
peculiar  nature  of  her  motherhood.  —  In  the 
manger  :   the  one  they  had  sought  as  the  sign. 

Ver.  17.  They  made  known  abroad.  This  in- 
dicates that  they  narrated  the  matter  to  others 
than  Mary  and  Joseph,  perhaps  before  their  re- 
turn to  their  flocks.  —  The  saying,  or,  '  concern- 
ing the  saying,'  i.  e.,  of  the  angels.  This  was  the 
first  gospel  message  told  by  men. 

Ver.  18.  Wondered.  With  this  natural,  and 
probably  transient,  wonder  of  those  who  heard 
the  story,  the  narrative  contrasts  the  more  abid- 
ing effect  upon  Mary.  Before  Jesus  appeared  as 
a  teacher,  thirty  years  afterwards,  the  story  was 
probably  forgotten  by  all  but  a  few  earnest  souls. 
If  His  words  and  works  did  not  prevent  the 
mass  of  the  Jews  from  rejecting  Him,  how  little 
influence  would  this  story  have. 

Ver.  19.     But  Mary.     Still  in  the  foreground. 

—  Kept  all  these  sayings.  She  kept,  or  more 
exactly,  she  was  keeping,  continued  to  keep,  in 
her  memory,  all  these  sayings,  i.  e.,  all  these 
things  now  spoken  of.  —  Pondering  them  in  her 
heart.  Revolving,  comparing,  reflecting  upon 
them  in  the  quietude  of  her  heart.  She  pos- 
sessed '  the  ornament  of  a  meek  and  quiet  spirit ' 
(i  Pet.  iii.  4).  This  accurate  detail  favors  the 
view  that  the  account  was  derived,  at  least  in- 
directly, from  her.  Evidently  she  had  not  a  full 
understanding  of  the  matter. 

Ver.  20.  Returned,  i.  e.,  to  their  flock,  to  their 
duty.  Angelic  revelations  did  not  make  them 
unfaithful  shepherds.  But  their  ordinary  duty 
was  made  glad  by  what  they  had  heard  and  seen. 
We  hear  no  more  of  them.  Van  Oosterzee  : 
'  They  probably  fell  asleep,  before  the  beginning 
of  our  Lord's  public  ministry,  with  the  recollec- 
tion of  this  night  in  their  hearts,  and  a  frame 
of  mind   like  that  of  the  aged  Simeon.     Their 


356  THE   GOSPEL  ACCORDING   TO   LUKE.        [Chap.  IL  21-40. 

names,  unknown  on  earth,  are  written  in  heaven,  The  earth  wondered,  at  Christ's  Nativity,  to  see 
and  their  experience  is  the  best  example  of  the  a  new  star  in  heaven  ;  but  heaven  might  rather 
first  beatitude.  Matt.  v.  3.'  wonder  to  see  a  new  Sun  on  earth.  —  Glory  and 
Lessons  from  the  Nativity  :  God  has  in  every  shame,  the  highest  heavens  and  the  lowly  man- 
birth  His  admirable  work.  But  God  to  be  a  ger,  angels  and  shepherds,  how  much  in  keeping 
child,  tliat  is  the  miracle  of  miracles.  The  great  with  the  birth  of  the  God-man,  God  emptying 
God  to  be  a  little  babe ;  the  Ancient  of  Days  to  Himself  to  become  man  !  If  it  be  poetry  and 
become  an  infant  ;  the  King  of  eternity  to  be  not  history,  then  the  poet  would  be  greater  than 
two  or  three  months  old,  the  Almighty  Jehovah  the  hero  (Rousseau).  This  fact  called  for  angels' 
to  be  a  weak  man  ;  God  immeasurably  great,  highest  strains,  and  ever  since  has  been  stimu- 
whom  heaven  and  earth  cannot  contain,  to  be  a  lating  the  '  men  of  God's  good  pleasure  '  to  voice 
babe  a  span  long;  He  that  rules  the  stars  to  their  thanksgiving  for 'peace  on  earth,' in  a  way 
suck  a  woman's  nipple  ;  the  founder  of  the  heav-  not  discordant  with  that  song  of  the  future,  in 
ens  rocked  in  a  cradle  ;  the  swayer  of  the  world  which  angels  and  redeemed  men  shall  unite  to 
swathed  in  infant  bands  :  —  it  is  a  most  incredi-  praise  the  Babe  of  Bethlehem,  to  sing  the  eternal 
ble   thing,  the  blessed    '  mystery '  of  godliness.  Gloria  in  Excelsis. 


Chapter   II.  21-40. 
The  Circumcisioji  of  Jesus  ;  the  Purification  in  the  Temple  {Simeo7i  and  Anna). 

21  A  ND  "  when  eight  days  were  accomplished  ^  for  the  circum-  '^  ^^^  chap.  1. 
excising  of  the  child,^  *his  name  was  called  JESUS,  *  which  *  See  chap,  i; 
was  so  named  of^  the  angel  before  he  was  conceived  in  the 

22  womb.  And  '  when  the  days  of  her  *  purification  according  to  c  Lev.  xii.  2- 
the  law  of   Moses  were  accomplished,^  they  brought   him  ^  to 

23  Jerusalem,  to  present  hijn  to  the  Lord  ;     (As  it  is  written  in 

the  law  of  the  Lord,  ^  Every  male  that  openeth  the  womb  shall  '^  exod.  xiii 

24  be  called  holy  to  the  Lord  ;)     And  to  offer  a  sacrifice  according 

to  that  which  is  said  in  the  law  of  the  Lord,  *  A  pair  of  turtle-  e  Lev.  xU.  8. 

25  doves,  or  two  young  pigeons.     And,  behold,  there  was  a  man  in 
Jerusalem,  whose  name  zvas  Simeon  ;  and  the  same  ^  man  was  ^  „     ,      . 

-'  '  '  /  See  chap.  i. 

•'^  just'^  and  ^devout,  ''  waiting  for  *  the  consolation  of  Israel :  and    ^^^^  j; 

26  the  Holy  Ghost  ^  was  upon  him.     And  *  it  was  ^  revealed  unto  ^  ^";^-  ^^ 
him  by  the  Holy  Ghost,^  that  he  should  not  'see  death,  before  ,•  j\^'' J®'';. ^^" 

27  he  had  seen  the  Lord's  Christ.  And  he  came  by  ^^  the  Spirit  into  ^  Heb.  vili.^s'*'; 
the  temple  :  and  when  the  parents  brought  in  the  child  Jesus,  /Ps/ixxxix. 

28  ''to  do  for  11  him  after  the  custom  of  the  law,  Then  took  he  ^^  s^omp.'"' 
him  up  in^^  his  arms,  and  "^blessed  God,  and  said,  5°  "  """■ 

29  "  Lord,  now  lettest  thou  thy  servant  depart  ^^  64. 

T  T  t  T     TK  "  -^cts  iv.  24. 

In  peace,  "  accordmg  to  thy  word  :  ^^  o  ver.  26. 

30  For  ^  mine  eyes  have  seen  *  thy  salvation,  />  is.  Hi.  10. 

_  -^  -^  ^  y  See   chap. 

31  *■  Which  thou  hast  prepared  before  the  face  of  all  people  ;  ^^    ijl-  6-  ... 

'■  '■  L  k  '  f.   ps.  xcvlll.  2. 

32  *  A  light  to  lighten  ^^  the  Gentiles,  ^  is.  xUi.  6; 
And  the  glory  of  Hhy  people  Israel. 

33  And  Joseph  ^^  and  his  mother  marvelled  ^^  at  those  ^^  things 


xlix.  6. 
t  Ver. 


^  fulfilled  2  for  circumcising  him  {accordmg  to  the  best  authorities) 

8  called  by         *  their         ^  him  up         ^  ^^^.g         7  righteous         ^  Spirit 

9  had  been  1°  in  "  that  they  might  do  concerning  ^^  j^g  ^qq\^ 
^^  into                     "  i^Q-^  lettest  thou  thy  servant  depart,  O  Lord 

^^  According  to  thy  word,  in  peace  ^^  peoples 

^■^  for  revelation  to  i^  ^/^^  ^^^.^  authorities  read  his  father 

^®  were  marvelling  20  ^he 


Chap.  II.  21-40.]        THE   GOSPEL  ACCORDING   TO    LUKE.  357 

34  which  were  spoken  of  ^^  him.     And  Simeon  blessed  them,  and 

said  unto  Mary  his  mother,  Behold,  this  child  "  is  set  "  for  the  "  ^om  '"Matt 
fall  and  rising  again  ^^  of  many  in  Israel ;  and  for  a  sign  "*  which  ^''Actstcxviu. 

35  shall  be -^  spoken  against  ;     (Yea,  a  sword  shall  pierce  through     ^^' 

thy  own  soul  also  ;24  that  the  ^"thoughts  of  ^^  many  hearts  may  "^ v^.'^sfix. 46; 
\6  be    revealed.     And    there    was    one    Anna,   a    prophetess,   the    y-'^^'y-ss- 

i        i  '  _j/  Josh.  XIX. 

daughter  of    Phanuel,  of  ^  the  tribe  of  Aser  :  ^6  she  '^^  was  ^  of    ?t     . 

°  '  3  Chap.  1.  7, 

a  great  age,  and  had  lived  '^^  with  a  husband  seven  years  from     '^■ 

37  her  virginity ;  And  she  was  a  widow  of  about  ^^  fourscore  and 

four  years,  which  ^*^  departed  not  from  the  temple,  but  "  served  ^^  i>  Chap  v.  33.' 

r>     /-  ?  •    1        r  1     ;,  '^  Matt.  vi.  16- 

38  God  ^'  with    fastmgs  and  *  prayers  "  night  and  day.     And  she     '?.!  ^='5 

xiii.  2  ;  xiv. 

coming  in  that  instant  ^^  gave  thanks  likewise  unto  the  Lord,     ^s- 

a  Comp.  ver. 

and  spake  of  him  to  all  them  '^  that  looked  for  ^  redemption  in     js-   ^     . 

^  '^  e  See  chap.  i. 

39  Jerusalem.^^      And  when  they  had  performed  ^^  all  things  ac-    ^^■ 
cording  to  the  law  of  the  Lord,  they  returned  into  Galilee,  to  ,,, 

'^  ■'  '  /  Ver.   51  : 

their  own  city  ■''  Nazareth.  chap.  iv.  16; 

■'  see  Matt.  ii. 

40  ^  And  the  child  grew,  and  waxed  strong  in  spirit,^^  filled  ^^  with     ^,;^    ;  g^ 
wisdom  ;  ^  and  the  grace  of  God  was  upon  him.  '^  ^^l^  ^^  ^^^ 

^  concerning  22  falling  and  the  rising  23  ^j^^t  is 

24  omit  also,  the  parenthesis  is  tumecessary         ^^  that  thoughts  out  of 

2^  Asher  '^^  (she  ^s  having  lived 

■■^9  even  unto  according  to  the  best  authorities  2°  ),  who  ^^  serving 

32  coming  up  at  that  very  hour,  she  ^^  the  best  authorities  read  God 

^*  omit  likewise  ^^  were  waiting  for  the  redemption  of  Jerusalem 

^^  accomplished  ^'^  the  best  authorities  omit  in  spirit 

3*  being  filled,  or,  becoming  full 

Contents.      The  fulfilment  of  the  legal  re-  because  after   the  presents  from  the  wise  men 

quirements  respecting  the  child  Jesus  :    His  cir-  Mary  would  not  have  brought  the  offering  of  pov- 

cumcision  and  naming  on  the  eighth  day  (ver.  21),  erty  ;  because  it  seems  niore  likely  that  the  child 

as  one  of  the  Jewish  people,  and  the  redemption  would  first  receive  the  homage  of  pious  Israelites 

from  the  temple  service  on  the  day  of  purification  and  then  of  the  representatives  of  the  Gentiles, 

(fortieth  day),  as  a  first-born  son  (vers.   22-24).  On  the  other  hand,  however,  it  may  be  said  that 

In  the  former  case  the  mere  fact  is  stated;  in  the  there  seems  to  be  no  necessity  for  the  delay  of 

latter  there  is  added   the  recognition  of  the   in-  the  holy  family  in  Bethlehem  after  the  presenta- 

fant  by  two   godly  persons,  likely  to   be  in   the  tion.     In  any  case  the  revelation  of  danger  made 

temple.  to   Joseph  followed   the   presentation,  since   he 

The   order   of   events.       i.    The   flight  into  obeyed  a^  ^wr,?  (Matt.  ii.  14). 
Egypt   (Matt.  ii.  13-21)  must  have  occurred  after         Ver.  21.     Eight  days.     Comp.  chap.  i.  59. — 

the  presentation  in  the  temple,  and  before  the  re-  Jesus.     Comp.  Matt.  i.  21.  — Whicli  was  so  called 

turn  to  Nazareth.     The  journey  could  not  have  by  the  angel.       Comp.  chap.  i.  31.     This  naming 

been  made  during  the  forty  days,  and  Matthew's  was  an  act  of  obedience  and  of  faith  on  the  part 

account  makes  it  perfectly  obvious  that  the  flight  of  both  Mary  and  Joseph  (comp.  Matt.  i.  21,  25). 

took   place  from  Bethlehem.     2.  The   Adoration  Although  Joseph  is  less  prominent  in  the  account 

of  the  Magi  took  place  about  the  time  of  the  pres-  before  us,  he  must  have  been  convinced.     This 

entadon   in   the   temple.      The   traditional   date  verse  gives  the  greater  prominence  to  the  naming 

(January  6),  the  thirteenth  day  after  our  Lord's  of  the  Saviour,  but  the  circumcision  has  a  signifi- 

birth,  is  to  be  rejected.    So  long  an  interval  (twen-  cance.     He   was  made   under  the  law,  that   He 

ty-seven  days)   is  opposed  by  Matt.  ii.  13,  which  might  redeem  us  from  the  law.     As  a  sinless  Be- 

indicates  a  speedy  warning  to  Joseph.    Nor  would  ing  this  rite  was  not  necessary  for  Him,  but  as  a 

Herod  have  postponed  so  long  the  murder  of  the  born  Jew,  and  as  One  who  fulfilled  the  law  for  us, 

Innocents.      On   the    other   hand,  there    was   no  He  was  circumcised. 

reason  why  Joseph  and  Mary  should  remain  long         Ver.  22.     Their  purification.      This   refers   to 

in  Bethlehem  after  the  purification,  and  ver.  39  Mary  and  Joseph,  rather  than  to  Mary  and  the 

indicates  that  they  did  not.     It  is  uncertain,  how-  child.     In  Lev.   xii.  4-6,  there  is  no  hint  of  the 

ever,  which  came  first.     The  priority  of  the  pres-  purification  of  the  child.     The  presence  of  Joseph 

entadon  has  been  urged,  because  after  the  visit  was  required  by  the  law  respecting  the  redemp- 

of  the  Magi    and  the  revelation  of  danger,  the  tion  of  the  first-born   (see  on  ver.   23),  and  the 

parents  would  scarcely  venture  into  the  temple ;  ceremonial   uncleanness,  which  lasted   until    the 


358 


THE   GOSPEL   ACCORDING   TO    LUKE.        [Chap.  IL  21-40. 


fortieth  day  in  the  case  of  a  male  child  (Lev.  xii. 
2-4),  affected  the  husband. 

Ver.  23.  In  the  law  of  the  Lord.  Ex.  xiii.  2, 
freely  quoted  in  explanation  of  the  presentation. 
—  Every  male  that  openeth  the  womb,  i.  e.,  every 
first-born  male  ('both  of  man  and  of  beast'). 
The  sacrifice  (ver.  24)  was  required  in  every  case, 
but  the  presentation  only  in  the  case  of  the  first- 
born son.  The  requirement  respecting  the  first- 
born was  in  remembrance  of  the  sparing  of  the 
first-born  of  the  Israelites  in  Egypt  (Ex.  xiii.  2  ; 
Num.  viii.  17).  Instead  of  the  first-born,  how- 
ever, God  took  the  tribe  of  Levi  for  the  service  of 
the  sanctuary  (Num.  iii.  12;  viii.  14-18).  At  the 
time  of  this  substitution  the  number  of  the  first- 
born in  excess  of  the  Levites  must  be  redeemed 
bv  the  payment  of  five  shekels  for  each  one 
(Num.  iii.  44-51).  Afterwards,  it  appears  (Num. 
xviii.  15,  16,)  that  every  first-born  son  was  pre- 
sented and  redeemed  by  the  payment  of  this 
amount.  .  He  who  was  Himself  Priest  and  Tem- 
ple, doing  God's  service  as  none  ever  did,  prob- 
ably submitted  to  the  form  of  redemption  from 
the  temple  service.  Our  Lord's  subsequent  con- 
duct in  cleansing  the  temple,  shows  how  little  He 
regarded  the  payment  of  legal  claims  as  satisfy- 
ing His  zeal  for  God's  house  (John  ii.  13-17). 


Turtle  Doves. 

Ver.  24.  According,  etc.  The  offering  was, 
according  to  Lev.  xii.  6  :  '  a  lamb  of  the  first  year 
for  a  burnt-offering,  and  a  young  pigeon,  or  a 
turtle-dove,  for  a  sin-offering.'  In  the  case  of 
poverty  :  A  pair  of  turtle-doves,  or  two  young 
pigeons  (Lev.  xii.  8).  Joseph  and  Mary  were  not 
rich,  but  extreme  poverty  is  not  to  be  inferred 
from  this  offering.  If  they,  while  sojourners  in 
Bethlehem,  had  also  to  pay  five  shekels  at  this 
time,  there  would  be  a  sufficient  reason  for  their 
availing  themselves  of  this  provision  of  the  law 
for  those  who  were  not  rich.  '  Mary  cannot 
bring  a  lamb  for  an  offering  :  she  brings  some- 
thing better,  even  the  true  Lamb  of  God,  into  the 
temple.'    (Van  Oosterzee.) 

Ver.  25.     Simeon.      According   to   some,   this 


was  the  son  of  the  famous  Rabbi  Hillel,  and 
father  of  Gamaliel  the  teacher  of  Paul  (Acts  v. 
34).  The  Rabbis  say  that  Jesus  was  born  in  the 
days  of  Rabbi  Simeon,  son  of  Hillel.  But  the 
name  was  very  common ;  ver.  26  suggests  that 
this  man  did  not  live  long  afterwards,  while 
Rabbi  Simeon  was  alive  in  a.  d.  13;  and  the 
language  here  does  not  point  to  a  famous  man. 
Another  untrustworthy  tradition  describes  him  as 
blind,  but  receiving  his  sight  on  the  approach  of 
the  child  Jesus.  —  Righteous,  as  regards  the  law, 
and  devout,  religiously  conscientious  (comp.  Acts 
ii.  5;  viii.  2). — Waiting  for  the  consolation  of 
Israel,  /.  e.,  for  the  coming  of  the  Messiah  to 
console  Israel  after  the  sorrows  [dolores  Messia), 
which  according  to  the  common  belief  should 
precede  that  coming.  Comp.  ver.  38.  —  And 
the  Holy  Spirit  was  upon  him.  This  explains 
the  subsequent  revelation. 

Ver.  26.  Should  not  see  death.  Comp.  Ps. 
Ixxxix.  48 ;  John  viii.  51  ;  Heb.  xi.  5  ;  also  the 
phrase  'taste  death'  (Matt.  .xvi.  28;  Heb.  ii.  9). 
—  The  Lord's  Christ,  /.  e.,  '  the  Messiah  of  Jeho- 
vah.' It  is  implied  that  Simeon  was  very  old, 
and  would  die  soon  after.  How  this  revelation 
was  made  is  not  hinted. 

Ver.  27.  And  he  came  in  the  Spirit  into  the 
temple.  His  steps  were  ordered  by  the  Spirit,  in 
the  power  of  which  he  lived.  The  Spirit  led  him 
thither  to  meet  this  child,  whom  he  was  enabled, 
by  the  same  Spirit,  to  recognize  as  the  Messiah. 

Ver.  29.  The  words  of  Simeon  are  poetic  in 
their  form,  and  even  in  a  translation  retain  their 
peculiar  beauty.  The  song  is  called  N'unc  Di- 
mittis,  from  the  opening  words  in  the  Latin  ver- 
sion. Like  the  Magnificat  and  Benedictiis,  it  is 
adapted  to  the  peculiar  time  and  circumstances 
assigned  in  the  narrative.  —  Now  lettest  thou  thy 
servant  depart,  '  now  release  thy  servant.'  The 
word  '  servant '  corresponds  with  Lord,  i.  e., 
'master,'  not  Jehovah.  Death  is  regarded  as  the 
dismissal  from  honorable  service.  —  According  to 
thy  word,  /'.  e.,  the  revelation  mentioned  in  ver. 
26.  —  In  peace,  in  the  fullest  sense  of  happiness, 
blessedness.  This  is  the  result  of  the  release 
asked  for. 

Ver.  30.  Have  seen.  These  words  are  em- 
phatic ;  probably  the  tradition  respecting  pre- 
vious blindness  was  suggested  by  them.  — Thy  sal- 
vation, i.  e.,  the  Messianic  deliverance.  He  sees 
the  world's  salvation,  while  beholding  the  form  of 
a  helpless  child.  The  prominence  given  by  Sim- 
eon to  '  salvation '  rather  than  to  the  person  o£ 
the  child,  confirms  the  early  date  of  the  song. 
It  also  indicates  that  Simeon  had  not  heard  of 
the  wonderful  occurrences  which  preceded. 

Ver.  31.  All  peoples,  both  Jews  and  Gentiles, 
as  the  next  verse  shows.  The  past  tense  is  used 
from  a  prophetic  point  of  view,  as  in  the  songs  of 
Mary  and  Zacharias. 

Ver.  32.  Alight.  This  defines  '  salvation.'  — 
For  revelation  to  the  Gentiles.  Comp.  Is.  xlix.  6  ; 
where  there  is  a  similar  prophecy.  The  idea  is 
that  of  Old  Testament  prophecy  :  The  light  of  the 
world  rises  in  Israel,  extends  its  influence  to  other 
nations,  which  submit  to  the  Messiah  and  receive 
the  light  of  truth.  Comp.  Is.  ii.  2  ;  xi.  10;  xliv.  5. 
— And  the  glory.  This  also  defines 'salvation  ; ' 
some  take  it  as  defining  'light,'  but  this  destroys 
the  poetic  parallelism,  and  is  otherwise  objection- 
able. The  end  proposed  is  not  the  glory  of 
Israel,  but  the  coming  of  the  Messiah,  and  His 
salvation  is  the  true  glory  of  Israel,  that  which 


Chap.  II.  21-40.]  THE   GOSPEL   ACCORDING   TO    LUKE. 


359 


really  exalts  it  above  other  nations,  "-hat  for  which 
it  was  chosen. 

Ver.  33.  And  his  father.  'Joseph'  was  sub- 
stituted at  an  early  date.  'The  parents'  are 
spoken  of  in  ver.  27  (comp.  the  words  of  Mary, 
ver.  48).  Our  Lord,  however,  is  never  rep- 
resented as  calling  Joseph  by  this  title.  The  use 
of  it  by  Luke,  in  the  legal  and  popular  sense,  in- 
volves no  contradiction  of  his  previous  state- 
ments. To  have  avoided  the  term  would  look 
like  the  over-carefulness  of  an  inventor. — Were 
marvelling,  while  Simeon  was  speaking.  Al- 
though this  was  only  a  confirmation  of  the  more 
direct  revelations  ]3reviously  made,  their  wonder 
is  made  more  prominent  than  their  faith. 

Ver.  34.  Blessed  them.  The  ordinary  benedic- 
tion of  a  pious  old  man.  — Unto  Mary  his  mother. 
This  indicates  that  Simeon  knew  (by  revelation 
we  infer)  something  of  her  peculiar  relation  to 
the  child.  He  now  alludes  to  the  sufferings  of 
the  Messiah,  already  foretold  by  the  Old  Testa- 
ment prophets.  This  further  revelation  may 
have  been  needed  to  prevent  undue  elation  on  the 
part  of  Mary. — Is  set,  lit.,  'lies.'  The  reference 
is  to  lying  in  an  appointed  place,  probably  with 
an  allusion  to  the  'stone  of  stumbling '  (Is.  viii. 
14;  Rom.  i.x.  33;  comp.  i  Pet.  ii.  8).  —  For  the 
falling  and  the  rising  of  many.  This  is  most 
naturally  referred  to  two  classes  :  some  fall 
through  unbelief,  stumbling  at  this  rock  of 
offence  ;  others  are  raised  up  through  faith  and 
holiness.  '  The  fall  and  rising  again  '  (as  in  E. 
V.)  points  to  but  one  class  :  those  first  humbled 
by  a  sense  of  sin  and  then  raised  again  by  this 
Saviour  ;  but  '  again  '  is  not  necessarily  implied. 
—  And  for  a  sign  that  is  spoken  against.  This 
refers  to  the  future,  but  the  present  is  used  of 
what  is  characteristic.  This  prophecy  was  ful- 
filled during  His  earthly  life  ;  the  culmination 
was  the  cross,  which  as  the  sign  of  salvation  has 
not  yet  lost  its  offence  (Gal.  v.  11). 

Ver.  35.  Yea,  a  sword  shall  pierce  through 
thine  own  soul.  The  sentence  is  parallel  with 
the  last,  and  should  not  be  put  in  parentheses. 
The  rejection  and  suffering  of  Christ  has  just  been 
indicated  ;  with  this  the  grief  of  Mary  will  corre- 
spond. The  culmination  of  her  grief  is  at  the 
culmination  of  His  sorrows  :  the  sword  pierces 
deepest  at  the  cross.  This  is  the  key-note  of  the 
Stabat  Mater  Dolorosa.  This  ancient  interpreta- 
tion is  preferable  to  later  ones  :  such  as  a  refer- 
ence to  Mary's  anguish  for  sin,  or  her  doubt  about 
the  Messiahship  of  her  son.  — That  thoughts  out 
of  many  hearts  may  he  revealed.  Neutrality  with 
respect  to  this  one,  will  be  impossible.  Whether 
men  fall  or  rise,  the  appearance  of  this  child  will 
reveal  their  secret  heart,  and  this  will  be  done 
through  the  cross,  to  which  there  is  a  latent  refer- 
ence throughout.  The  test  is  faith  in  the  Cruci- 
fied One  (i  Cor.  i.  23,  24). 

Ver.  36.  One  Anna.  '  One  '  is  supplied  to  re- 
lieve the  English  construction.  — A  prophetess,  so 
called  previous  to  this  time. — Phanuel.  The 
name  of  her  husband  is  not  mentioned,  probably 
because  he  had  been  so  long  dead.  Nothing 
further  is  known  of  father  or  daughter,  though 
tradition  has  been  busy  in  supplementing  the  nar- 
rative.—  She  was  of  a  great  age.  From  this 
point  to  'fourscore  and  four  years'  (ver.  37),  the 
description  is  parenthetical,  referring  to  the  par- 
iculars  of  her  great  age. 

Ver.  37.    Even  unto  fourscore  and  four  years. 


The  correct  reading  suggests  that  she  was  now 
eighty-four  years  old,  not  a  widow  for  that 
period.  This  is  evidently  mentioned  as  a  com- 
mendation (comp.  I  Tim.  v.  3,  5),  especially 
as  it  is  plainly  intimated  that  she  was  young 
at  the  death  of  her  husband.  — Who  departed  not, 
etc.  Description  of  her  mode  of  life.  She  not 
only  appeared  in  the  temple  at  the  ordinary  hours 
of  prayer,  and  on  ordinary  fast  days  (Monday  and 
Thursday),  but  her  life  was  devoted  entirely  to 
religious  exercises.  As,  however,  she  represents 
expectant  Israel,  this  cannot  be  an  argument  in 
favor  of  monastic  life.  The  tradition  that  Mary 
had  been  brought  up  under  her  guidance  in  the 
temple  is  groundless.  Simeon  and  Anna  'stand 
in  striking  contrast  to  the  infant  Saviour,  exempli- 
fying the  Old  Covenant  decaying  and  waxing  old 
before  the  New,  which  is  to  grow  and  remain.' 
Van  Oosterzee. 

Ver.  38.  At  that  very  hour,  /.  e.,  when  the 
meeting  with  Simeon  took  place.  —  Gave  thanks 
unto  God,  according  to  the  better  supported  read- 
ing. She  gave  praise  to  the  Father  for  sending 
the  Messiah.  —  Spake  of  him.  Evidently  of  the 
child.  —  To  all  them,  etc.  Not  openly  to  every- 
body, but  to  the  circle  of  pious  people  expect- 
ing the  Messiah.  This  probably  took  place  on 
the  spot  (comp.  ver.  17).  It  may  have  been  the 
hour  of  prayer,  when  numbers  of  this  class 
would  be  present.  —  For  the  redemption  of  Jeru- 
salem. The  correct  reading  favors  this  trans- 
lation, which  refers  to  the  same  Messianic  ex- 
pectation indicated  by  the  E.  V.,  but  points  to 
Jerusalem  as  the  place  where  redemption  would 
begin.  These  expectant  souls  were  probably 
obscure  persons,  and  any  extended  knowledge 
of  the  prophecies  respecting  this  child  would  be 
checked  by  the  flight  to  Egypt  and  the  with- 
drawal to  Nazareth.  Thus  the  accounts  of  Mat- 
thew and  Luke  undesignedly  supplement  each 
other. 

Ver.  39.  They  returned  into  Galilee,  to  their 
own  city  Nazareth.  Of  itself  this  suggests  that 
Joseph  and  Mary  went  directly  and  immediately 
from  Jerusalem  to  Nazareth.  But  this  is  not 
expressly  stated.  It  is,  however,  difficult  to  sup- 
pose that  Luke  had  seen  Matthew's  account,  or 
vice  versa. 

Ver.  40.  And  the  child  grew.  Comp.  the  ac- 
count of  John's  youth  (chap.  i.  80).  The  ne.xt 
section  illustrates  what  is  stated  in  this  verse,  and 
verse  52  repeats  and  extends  the  statement. 
Growth  of  body  is  mentioned  first,  a  point  not  to 
be  overlooked.  —  And  waxed  strong.  The  words 
'  in  spirit '  are  inserted  from  chap.  i.  80,  and  refer 
the  statement  to  mental  and  spiritual  develop- 
ment ;  but  without  this  interpolation  the  sense  is  : 
Our  Lord  in  His  genuine  human  development, 
grew  strong  as  he  grew  in  body,  had  a  healthy  phys- 
ical growth.  —  Being  (or  '  becoming ')  filled  with 
wisdom.  In  mind  and  spirit  too  He  grew.  This 
being  filled  with  wisdom  was  an  increase  of 
knowledge  in  proportion  to  His  physical  growth, 
including,  as  the  next  incident  (especially  ver.  49) 
plainly  implies,  an  increasing  consciousness  of 
God  as  His  Father,  an  awakening  of  His  own 
divine-human  consciousness,  a  recognition  of 
Himself,  a  revelation  of  the  wisdom  belonging  to 
His  Divine  nature.  For  this 'wisdom'  was  in 
Him  and  is  distinguished  from  what  is  stated 
next :  and  the  grace  of  God  (the  favor  of  God  His 
Father)  was  upon  him.     Comp.  ver.  52. 


36o  THE    GOSPEL   ACCORDING    TO    LUKE.         [Chap.  IL  41-52 

Chapter   II.  41-52. 
The  Visit  to  Jerusalem  ;  the  Boy  Jesus  in  the  Temple. 

41  lyjOWMiis  parents  went  to  Jerusalem  "  every  year  ^  at  *  the  «  Comp.   , 

42  J-^    feast  of  the  passover.     And  when  he  was  twelve  years  old,  b  Ex.jcxnUs; 
they  "  went  up  to  Jerusalem  ^  after  the  custom  of  the  feast,  c  See  ver.  4. 

43  And  when  they  had  fulfilled  <^  the  days,  as  they  returned,  the '^  Ex.  xU.  ..5. 
child  •^  Jesus  tarried  behind  in  Jerusalem  ;  and  Joseph  and  his 

44  mother  knew  not  of  it^     But  they,  supposing  him  to  have  been 
in  the  company,  went  a  day's  journey  ;  and  they  sought  him 

45  among  their  kinsfolk  and  « acquaintance.    And  when  they  found  ^  chap.  xxiii. 
him  not,  they  turned  back  again ^  to  Jerusalem,  seeking^  him. 

46  And  it  came  to  pass,  that  after  three  days  they  found  him  ir^ -^  ^ee.  Matt, 
the  temple/sittingin  the  midst  of  ^  the  doctors,^  both  hearing  ^- J^°«'^°; 

47  them,  and  asking  them  questions.    And  all  that  heard  him  were    ^-  '^■ 

48  astonished 9  at  his  ''understanding  and  answers.^^     And  when  ^  See  Mark 

T"  "  XU.  33. 

they  saw  him,  they  were  amazed  :  ^^  and  his  mother  said  unto 

him,  Son,  why  hast  thou  thus  dealt  with  us  .?  behold, '  thy  father  ^  Comp.  ver. 

49  and  I  have  ^^  sought  thee  sorrowing.     And  he  said  unto  them, 

How  is  it  that  ye  sought  me.?  wist  ye  not^^  that  I  must  be -^  John ii.  i6. 
t;o  about  *mv  Father's  business  }  ^^    And  ^they  understood  not  the  /Comp.chap. 

xviii.  34. 

5 1  saying  which  he  spake  unto  them.     And  he  went  down  with 

them,  and   came   to  ™  Nazareth,  and  was   subject   unto  ^^  them  :»«  See  ver.  3g. 

'  n  see  ver.   ig 

but  "  his  mother  kept  all  these  sayings  in  her  heart. 

52  And  Jesus  increased  ^^  in  wisdom  and  "stature,  and  ^  in  fa-  "  ,^t"; '^h^''' 
vour  with  God  and  man.^'  ^  Ver.^40. 

J  And  ^  every  year  to  Jerusalem 

2  the  best  authorities  omit  to  Jerusalem  *  boy 

5  his  parents  knew  it  not  {according  to  the  best  authorities) 

^  omit  again        ''  seeking  for         *  teachers       ^  amazed        1°  his  answers 
11  astonished  ^^  omit  have  ^^  did  ye  not  know 

1*  in  my  Father's  house  f  ^^  he  was  in  subjection  to  ^^  advanced 

'■^  men. 

This  section  gives  an  example  of  the  wisdom  We  find  no  trace  of  any  contact  with  the  learning 

just  spoken  of  (ver.  40),  the  more  significant  be-  of  those  days  ;  there  was  no  school  of  philoso- 

cause   the  incident  occurred  at  the    age  (twelve  phers  in   despised    Nazareth.       Nor   can   He  be 

years)  when  a  Jewish  boy  became  a  '  son  of  the  ranked  with  self-made  men  of  genius.     For  while 

law,'  was  first  fully  subjected  to  the  obedience  of  these  too  have  been  deprived  of  living  teachers, 

the  law.     The  whole  story  is  told  so  simply,  with  their  development  can  still  be   accounted  for  by 

such  internal  marks  of  truthfulness,  that  no  reason  the  use  of  other  educational  meajis,  and  we  have 

for  rejecting  it  can  be  found.      It  is  in  marked  to  trace  the  energy  with   which  such  have  sought 

contrast  with  the  unnatural  fictions  of  the  Apoc-  these  means  and  improved  them.      But  there  is 

ryphal  Gospels.  no  trace  of  such  a  life  of  application  here.     Nay, 

On   our  Lord's   Childhood.     It  was  a  real  the  character  of  His  subsequent  teaching  forbids 

childhood  and  youth  ripening  into  manhood.    Here  the  theory  that  he  thus  attained  His  knowledge, 

where  Scripture  is  well  nigh  silent,  we  find  an  It  is  too  unique  to  be  the  result  of  study.     Schaff 

unanswerable  argument  for  the  doctrine  of   the  (77/,?   Person  of  Christ):  'He  confined    Himself 

Divine-human    Person    of    Christ.       How   could  strictly   to   religion.     But   from    that    centre    He 

such  a  one  as  Jesus  afterwards  became  grow  up  shed  light  over  the  whole  world  of  man  and  nature, 

in  such  a  place  and  in  such  circumstances,  unless  In  this  department,  unlike  all  other  great   men, 

He  were  the  Incarnate  Word  ?  The  human  advan-  even  the  prophets  and  the  Apostles,  He  was  ab- 

tages  He  enjoyed  were  common  to  all  the  Jews,  solutely   original  and  independent.       He  taught 


Chap.  II.  41-52.]        THE   GOSPEL   ACCORDING   TO   LUKE. 


361 


the  world  as  one  who  had  learned  nothing  from 
it  and  was  under  no  obligation  to  it.  He  spoke 
from  Divine  intuition  as  one  who  not  only  knows 
the  truth,  but  who  is  the  truth,  and  with  an  au- 
thority which  commands  absolute  submission,  or 
provokes  rebellion,  but  can  never  be  passed  by 
with  contempt  or  indifference.  His  character 
and  life  were  originated  and  sustained  in  spite  of 
circumstances  with  which  no  earthly  force  could 
have  contended,  and  therefore  must  have  had 
their  real  foundation  in  a  force  which  was  super- 
natural and  divine.' 

Ver.  41.  Went,  were  accustomed  to  go.  — 
At  the  feast  of  the  Passover.  On  the  Passover, 
see  Matt.  xxvi.  2.  The  male  Israelites  were 
required  to  appear  at  the  three  yearly  feasts  (Ex. 
xxiii.  14-17).  Women,  according  to  the  teach- 
ings of  a  prominent  Rabbi  (Hillel),  were  bound 
to  attend  the  Passover  feast.  Mary  probably 
went  from  pious  motives,  rather  than  Rabbinical 
rules. 

Ver.  42.  Twelve  years  old.  At  this  age  a  Jew- 
ish boy  became  '  a  son  of  the  law  '  and  was  hence- 
forth bound  to  obey  the  law  in  the  full  scope  of  its 
requirements.  After  this  age  attendance  at  the 
Passover  was  necessary  ;  but  the  passage  before 
us  gives  no  hint  that  this  was  the  first  time  the 
child  Jesus  had  accompanied  His  parents  thither. 
In  the  original,  vers.  42  and  43  form  but  one  sen- 
tence. 

Ver.  43.  Fulfilled  the  days.  The  seven  days 
of  the  feast.  (Ex.  xii.  15;  Lev.  xxiii.  6;  Deut. 
xvi.  2.)  —  Tarried  behind  in  Jerusalem.  This  and 
the  next  clause  are  the  emphatic  parts  of  the 
sentence  (vers.  42,  43).  —  And  his  parents  did 
not  know  it.  This  does  not  imply  want  of  proper 
care  on  their  part.-  Such  a  child  had  not  been 
wont  to  cause  anxiety.  How  it  happened  is  not 
stated.  The  main  point  is,  that  He,  afterwards 
(ver.  51)  and  before  so  obedient,  remained  with- 
out consulting  His  parents,  and  justified  Himself 
for  so  doing  (ver.  49).  His  action  was  occasioned 
by  an  irresistible  longing  to  remain  in  the  sacred 
city  and  in  the  house  of  God.  This  longing  He 
gratified  without  consulting  those  to  whom  He 
ordinarily  owed  obedience.  Such  conduct  would 
have  been  disobedience,  implying  moral  imperfec- 
tion, if  Jesus  were  not  more  than  man.  The  sole 
justification  is  in  the  higher  relationship  He  as- 
serts (ver.  49). 

Ver.  44.  In  the  company.  The  band  of  fellow- 
travellers.  These  caravans  were  often  large,  and 
usually  made  up  of  those  from  the  same  district. 
—  A  day's  journey.  During  the  day  no  anxiety 
would  be  felt  respecting  so  obedient  a  child,  but 
at  night  he  would  be  expected  to  rejoin  His  par- 
ents. —  Kinsfolk  and  acquaintance.  This  was 
natural,  and  shows  the  composition  of  the  cara- 
van. 

Ver.  45.  Turned  back  to  Jerusalem,  seeking 
for  him,  i.  e.,  on  the  way  as  they  returned. 

Ver.  46.  After  three  days.  Reckoned  from  the 
time  when  they  missed  Him  :  one  day  return- 
ing (possibly  part  of  another,  as  they  searched  on 
the  way),  another  of  search  in  Jerusalem,  the 
third  day  that  of  finding  Him.  Others  prefer  to 
reckon  from  their  departure  out  of  Jerusalem  : 
one  day  out,  one  to  return,  the  third  of  search. 
Either  is  preferable  to  the  theory  that  three  full 
days  were  spent  in  looking  for  Him  in  Jerusalem. 
He  must  have  been  most  of  the  time  in  the  temple, 
and  it  would  scarcely  take  them  so  long  to  think 
)f   searching  for   Him    there.  — In   the   temple. 


In  one  of  the  porches  of  the  court  of  the  women. 
They  found  Him  where  Mary  might  go  (ver.  48), 
and  in  these  porches  the  Rabbis  held  their  schools. 

—  Sitting  in  the  midst  of  the  teachers,  the  Jew- 
ish Rabbis.  There  is  nothing  to  prove  that  He 
sat  there,  as  a  teacher.  The  position  is  men- 
tioned to  show  that  He  was  not  hid,  but  where 
He  could  easily  be  seen.  Nor  can  it  be  proved 
that  scholars  %tood  and  teachers  sat  in  these 
assemblies.  The  custom  in  the  East  is  for  schol- 
ars to  sit  cross-legged  on  the  floor.  —  Both  hear- 
ing them,  and  asMng  them  questions.  The  '  hear- 
ing '  is  mentioned  first,  which  opposes  the  idea 
of  His  having  taken  the  position  of  a  Rabbi. 
'Asking  them  questions,'  was  simply  in  accord- 
ance with  the  Jewish  custom  :  the  scholars  asked 
questions. 

Ver.  47.  Were  amazed  at  his  understanding; 
as  manifested  in  His  comprehension  of  the  sub- 
jects   (undoubtedly    religious)    under   discussion. 

—  His  answers.  This  is  added  as  the  special 
ground  of  amazement.  None  of  these  answers 
have  been  preserved,  but  the  subsequent  reply  to 
Mary  indicates  the  wisdom  of  His  words.  But 
we  must  beware  of  the  improbable  and  un- 
warranted view  that  He  spoke  as  a  teacher,  or 
oracularly.  '  A  lecturing,  demonstrating  child, 
would  have  been  an  anomaly,  which  the  God  of 
order  would  never  have  exhibited'  (Olshausen). 
There  is  nothing  premature,  forced,  or  unbecom- 
ing His  age,  and  yet  a  degree  of  wisdom  and  an 
intensity  of  interest  in  religion,  which  rises  far 
above  a  purely  human  youth. 

Ver.  48  They  (z.  e.,  His  parents)  were  aston- 
ished. Comp.  ver.  50.  —  His  mother  said  tmto 
him.  This  indicates  that  there  was  a  special 
reason  for  her  speaking  rather  than  Joseph.  But 
the  answer  shows  that  these  chapters  were  not 
written  to  unduly  exalt  Mary. — Son.  Greek, 
'  child.'  — Why,  etc.  There  is  a  tone  of  reproach 
in  the  question,  and  also  a  hint  that  Jesus  had 
never  before  grieved  the  mother's  heart.  This 
separates  Him  at  once  from  all  other  boys.  — 
Thy  father  and  I.  This  form  of  speech  was  re- 
quired by  usage.  It  may,  however,  imply  that 
Mary  had  never  told  her  son  of  the  remarkable 
circumstances  of  His  birth,  and  then  His  answer, 
assuming  a  knowledge  of  His  Father,  would  be 
the  more  remarkable. 

Ver.  49.  How  is  it  that  ye  sought  me,  or, 
'  were  seeking  me  ? '  A  boy  of  twelve  years 
would  understand  the  mother's  anxiety.  (In 
Oriental  countries  maturity  comes  earlier  than 
among  us.)  Were  He  only  human,  the  answer 
would  have  been  mocking.  But  '  in  all  the  sim- 
plicity and  boldness  of  holy  childhood,'  He  ex- 
presses astonishment  that  they  had  not  known 
where  He  would  be  and  where  He  ought  to  be. 
He  knew  and  felt  there  was  something  in  Him 
and  in  His  previous  history,  which  ought  to  he 
known  to  Mary  and  Joseph,  that  justified  His 
being  where  He  was  and  forbade  their  anxiety 
about  Him.  Mary's  reproach  implies  that  she 
had  not  told  Him  of  the  things  she  had  been 
'pondering  in  her  heart'  (ver.  19).  This  makes 
the  answer  the  more  remarkable,  while  its  quiet 
repose  shows  that  the  child  was  superior  to  the 
mother.  — Did  ye  not  know.  This,  like  the  pre- 
vious clause,  implies  that  they  ought  to  have 
known  this.  —  That  I  must  be.  This  points  to  a 
moral  necessity,  identical  with  perfect  freedom. 
Our  Lord  afterwards  uses  it  of  '  His  appointed 
and  undertaken  course  '  (Alford).     At  this  time 


362 


THE   GOSPEL  ACCORDING   TO    LUKE.        [Chap.  IIL  1-22. 


when  legal   duty  fell   upon   a  Jewish  boy,    He 
would  express  His  conviction  of  duty.     It  repre- 
sents the  time  when  children  begin  to  feel  that 
they  have  entered  upon  '  years  of  discretion,'  and 
assumed  for  themselves  the  moral  responsibility 
hitherto  largely  resting  upon  their  parents.  —  In 
my  Father's  house.      Lit.,  'in  the  things  of  my 
Father.'     It  may  mean  :  abiding»in,  occupied  in 
that  which  belongs  to  my  Father,  to  His  honor 
and  glory,  including  all  places  and  employments 
peculiarly  His.     The  place  in  which  He  was,  is 
in  any  case  included.     But  it  seems  best  to  re- 
strict the  sense  to  the  place.     Greek  usage  favors 
this.     The  question  about  seeking  Him  makes  it 
necessary  to  accept  the  reference  to  the  temple 
as  the  primary  one,  even  if  the  wider  reference  is 
not  excluded.     They  need  not  have  sought  Him, 
they  ought  to  have  known  where  to  find  Him.     At 
the  same  time  it  is  true  that  He  here  suggests 
the  sphere  in  which  He  lived,  whether  in  or  out 
of  the  temple.     The  words  :  '  my  Father,'  assert 
what  was  implied,  or  only  negatively  expressed, 
in  the  previous  part  of  the  response.     He  claims 
God  as  His  Father,  and  not  only  justifies  His 
conduct  by  this  claim,  but  expresses  the  convic- 
tion that  they  should  have  recognized  it.     There 
is  a  contrast  with  the  phrase,  '  Thy  father  '  (ver. 
48).     This  is  X)\^  first  recorded  utterance  of  Jesus, 
and  in  it  the  Divine-human  self-consciousness  is 
manifest.     The  narrative  suggests  that  this  was 
the  first  time  words  of  this  deep  meaning  had 
fallen  from   His  lips.     Christ's  first  saying  was 
not  a  moral  precept,  but  a  declaration  concern- 
ing His  relation  to  God.     The  calmness  of  the 
response  confirms  the  view  that  the  consciousness 
of  this  relation  had  previously  existed. 

Ver.  50.  And  they  understood  not  the  saying. 
This  was  natural,  even  after  the  remarkable 
peculiarities  of  our  Lord's  birth.  Twelve  years 
had  passed  since  then,  and  their  faith  might  have 
grown  weaker.  While  they  knew  something  as 
to  His  Person,  they  could  not  understand  the 
deeper  meaning  which  He  seemed  to  compre- 
hend so  clearly  and  express  so  decidedly.  Fur- 
ther, what  He  said  came  from  Himself  and  not 


from  their  information  ;  this  obedient  child  devi- 
ated from  His  parents'  expectation  and  calmly 
justified  His  conduct.  No  wonder  they  did  not 
understand.  In  these  days  men,  after  all  the 
light  from  Christ's  life,  after  all  the  evidences  of 
His  power  in  the  Christian  centuries,  fail  to 
understand  this  saying  of  His,  respecting  His 
own  Person. 

Ver.  51.  Was  in  subjection  unto  them.  Ren- 
dering full  obedience,  probably  working  at  His 
reputed  father's  trade  (Mark  vi.  2).  In  the  light 
of  ver.  49  this  obedience  appears  as  a  self- 
humiliation.  It  adds  to  our  conception  of  the 
completeness  of  His  vicarious  work  during  these 
long  years,  to  remember  that  there  were  other 
children  in  the  household  to  try  Him  in  the  ways 
so  common  to  children.  The  passive  virtues 
could  scarcely  be  manifested  had  He  been  alone. 
—  But  his  mother,  etc.  Joseph  disappears  from 
the  history  at  this  point.  He  probably  died  at 
some  time  during  the  eighteen  years  before  our 
Lord's  ministry  began.  Mary  kept  all  these  say- 
ings in  her  heart  during  these  years,  and  from  her 
the  Evangelist  may  have  derived  his  information. 
Ver.  52.  Advanced,  not  'increased.' — In  wis- 
dom and  stature,  or,  '  age ; '  see  Matt.  vi.  27. 
The  former  sense  is  included,  if  the  latter  be 
accepted. — In  favor  (or,  'grace')  with  God  and 
men.  The  favor  with  God  found  expression  at 
His  baptism,  and  that  expression  implies  sinless 
perfection.  The  innocence  of  childhood,  free  in 
this  case  from  all  childish  faults,  developed  into 
complete  holiness  of  life,  in  the  way  of  positive 
obedience.  During  this  time  of  youthful  obedi- 
ence and  subjection,  was  performed  a  large  part 
of  that  work  which  the  second  Adam  must  do  as 
fulfilling  the  law  for  others.  This  work  found 
'favor  with  God.'  The  favor  with  men  was 
probably  not  complete.  Even  in  youth  He  must 
have  testified  by  His  life  against  the  worldly 
people  of  Nazareth  (comp.  chap.  iv.  28,  29). 
The  exercise  of  His  passive  virtues  must  have 
been  constant  and  increasing.  His  patient  wait- 
ing has  a  lesson  never  more  needed  than  in  this 
bustling  age. 


Chapter  III.  1-22. 

The  Mmistry  of  John  the  Baptist ;  the  Baptism  of  yesus,  with  the  Divine 

Testimony  to  Him. 

1  IV  T  OW  in  the  fifteenth  year  of  the  reign  of  Tiberius  Cesar, 

-*-  ^     Pontius  Pilate   "  being  governor  of    Tudea,   and   *  Herod  «  Chap.  ii.  2. 

°    °  -'  '  b  Matt.  XIV.  I ; 

being  tetrarch  of  Galilee,  and  ''his  brother  Philip    tetrarch  of    v".  19; 

^  i  chap.  IX.  7 ; 

Iturea    and    of  the  region  of^  Trachonitis,  and   Lvsanias  the^    1^"!^ '''•"•' , 

'-'  '  v  c  Matt.  XIV.  3  r 

2  tetrarch  of  Abilene,      '^  Annas  and   *  Caiaphas  being  the  high  ^5ohnx'viif." 
priests,^ ■''the  word  of  God  came  unto  *'John  the  son  of  Zacha-    \l\l^_''  ^'^^^ 

3  rias    in   the   wilderness.     And   he  came  into  all  the  country  ^/MAT^'in^' 
about  Jordan,  preaching   the   baptism   of  repentance  for   the^ 


^  of  the  region  of  Itura^a  and  2  QjfiH  the 

3  in   the    hieh    priesthood   of  Annas  and    Caiaphas  {according  to  the  best 


o ;  Mark 
i-  3-5- 
^  Chap.  1.  13. 


authorities) 
remon  round 


^  unto 


Chap.  III.  1-22.]        THE    GOSPEL  ACCORDING   TO    LUKE.  363 

4  remission  of  sins  ;  As  it  is  written  in  the  book  of  the  words 
of  Esaias  ^  the  prophet,  saying/ 

''The  voice  of  one  crying  in  the  wilderness,  isa. xi. 3,4, 

Prepare  ye  the  way  of  the  Lord, 
Make  his  paths  straight. 

5  '^  Every  valley  shall  be  filled, 

And  every  mountain  and  hill  shall  be  brought  low  ; 
And  the  crooked  shall  be  made  ^  straight. 
And  the  rough  ways  s/m//  be  made  ^  smooth  ; 

6  *  And  all  flesh  shall  see  *the  salvation  of  God.  » is.  xi.  5;  m. 

10. 

7  Then  said  he  ^°  to  the  multitude  ^^  that   came  forth  ^^  to  be -*  Acts  xxviu. 

'  28  ;    cnmp. 

baptized  of  him,  O  generation  ^^  of  vipers,  who  hath  ^^  warned    ^hap.  ii.  30. 

8  you  to  flee  from  the  wrath  to  come .-'      Bring  forth  therefore 

fruits  worthy  of  ^^  repentance,  and  'begin  not  to  say  within  your-  ^  chap.  v. 21; 
selves,  We  have  Abraham  to  oicr  father  :  for  I  say  unto  you,  That    '''^-  9- 
God  is  able  of  these  stones  to  raise  up  children  unto  Abraham. 

9  And  now  also  the  axe  is  laid  unto  ^^  the  root  of  the  trees  :  every 
tree  therefore  which  ^''   bringeth  not  forth   good   fruit  is   hewn 

10  down,  and  cast  into  the  fire.     And  the  people  asked  him,  say- 

11  ing,  '"What  shall  we  do  then  .?  ^^       He  answereth  and  saith  ^^  ^^  Acts  ii.  37 ; 
unto  them,  "  He  that  hath  two  coats,  let  him  impart  to  him  that    xyHo. 

12  hath  none  ;  and  he  that  hath  meat,  let  him  do  likewise.     Then  ^"^  "  jamesii^'ls, 
"came  also   publicans   to   be   baptized,   and  ^^   said   unto    him,  ^  chap.vii.29. 

13  Master,  ™  what  shall  we  do  .-^     And  he  said  unto  them,  ^  Exact  /  Comp.chap. 

xix.  8. 

14  no  m.ore  than  that  which  is  appointed  you.  And  the  soldiers 
likewise  demanded  of  him,^^  saying,  "*  And  ^^  what  shall  we  do  .'* 
And  he  said  unto  them,  Do  violence  to  no  man,  neither  ^  accuse 
any  falsely  ;  ^*  and  be  content  with  your  wages. 

15  And  as  the  people  were  in  expectation,  and  all  men  mused  ^^ 

in  their  hearts  of  ^^  John,  ^whether  he  were  the  Christ,  or  not  ;^^  ^  \f^'^  '•  "'' 

16  ''John  answered,  saying  unto  them  all,  I  indeed  baptize  you  with  r  Matt.  iii. 
water  ;  but  one  mightier  than  I  cometh,^^  the  latchet  of  whose  Mark  l  ^, 
shoes ^®  I  am  not  worthy  to  unloose:    he  shall  baptize  you  with 

17  the  Holy  Ghost  and  with  ^^  fire:  Whose  fan  is  in  his  hand, 
and  he  will  thoroughly  purge  ^^  his  floor,  and  will'^^  gather  the 
wheat  into  his  garner  ;  but  the  chaff  he  will  burn  -^^  with  fire 
unquenchable. 

^  Isaiah  ''  omit  saying  ^  become 

9  ofnit  shall  be  made  i"  He  said  therefore  ^^  multitudes 

12  went  out  13  Ye  brood  "  o)nit  hath 

15  insert  your  i^  gyg^  ^q^^  ^^^  ^y^^  g^jgg  jg  lying  at 

"  that  18  then  shall  we  do  ?  i^  said 

-"  And  there  ^i  insert  they  22  ^nd  soldiers  also  asked  him 

28  And  we  "^  wrongfully  25  reasoned 

26  concerning  27  whether  haply  he  were  the  Christ  ; 

28  there  cometh  he  that  is  mightier  than  I  29  sandals  ^o  ^^^^/^  ^j^i^ 

31  thoroughly  to  32  ^-q  83  burn  up 


8. 


364  THE    GOSPEL   ACCORDING   TO    LUKE.         [Chap.  IIL  r-22. 

18  And  many  other  things  in  his  exhortation  preached  he^^  unto 

19  the  people.  'But  Herod  the  tetrarch,  being  reproved  by  him 
for  Herodias  his  brother  Philip's  wife,^^  and  for  all  the  evils  ^^ 

20  which  Herod  had  done,  Added  yet  this  above  all,  'that  he 
shut  up  John  in  prison. 

2 1  Now  "  when  all  the  people  were  baptized,  it  came  to  pass,'^' 
that  Jesus  also  being  ^^  baptized,  and  "  praying,  the  heaven  was 

22  opened,  And  the  Holy  Ghost  descended  in  a  bodily  shape 
like  ^^  a  dove  upon  him,  and  a  voice  came  from  *o  heaven,  which 
said,^^  Thou  art  my  beloved  Son  ;  in  thee  I  am  ^^  well  pleased. 

8*  So  then  with  many  other  exhortations  he  preached  glad  tidings 
35  //le  best  authorities  ri?«^  brother's  wife  ^^  evil  things 

8T  Now  it  came  to  pass  when,  etc.  ^^  having  been  ^^  form,  as 

*"  out  of  *^  omit  which  said  ^^  was 


J  Matt.  xiv.  3  ; 
Mark  vi.  17. 


t  Comp.  John 
iii.  24. 


u  Matt.   iii. 

13-17; 

Mark  i.  9- 

1 1. 
V  Chap.  ix. 

28,  29. 


Contents.  The  ministry  of  John  is  narrated 
by  all  four  Evangelists.  Peculiar  to  Luke  are  : 
the  chronological  notice  (ver.  i),  which  points 
out  the  exact  position  of  the  main  gospel  facts 
on  the  wide  platform  of  universal  history ;  he 
quotes  the  fuller  quotation  from  Isaiah  (vers.  4- 
6),  and  several  particulars  exemplifying  John's 
teaching  (vers.  10-14).  Matthew  and  Mark  pass 
at  once  to  the  announcement  of  the  coming  of 
the  Messiah,  but  Luke  prefaces  it  with  a  descrip- 
tion of  the  state  of  expectation  prevalent  among 
the  people  (ver. 
15)  answering  to 
the  fuller  account 
of  John  (i.  19-25). 
The  imprisonment 
of  the  Baptist  and 
the  cause  of  it  are 
mentioned  here 
(vers.  19,  20)  to 
complete  the  ac- 
count of  John's 
activity ;  the  bap- 
tism of  Jesus  and 
the  Divine  attesta- 
tion which  accom- 
panied it,  coming 
last  (vers.  21,  22) 
as  most  important 
and  as  a  resump- 
tion of  the  main 
thread  of  the  his- 
tory. On  the  char- 
acter and  mission 
of  John  the  Bap- 
tist, see  on  Mat- 
thew iii.  1-12. 

Ver.  I.  Luke's 
accuracy  appears 
from  his  naming 
here  no  less  than 
seven  official  per- 
sonages, from  the  Roman  emperor  to  the  Jewish 
high-priest,  or  high-priests.  —  In  the  fifteenth 
year  of  the  reign  of  Tiberius  Cesar.  The  step- 
son and  successor  of  Augustus.  The  usual  (and 
incorrect)  Christimt  era  (A.  D.)  coincides  with 
the  year  of  Rome  (u.  c.)  754.  Augustus  died 
Aug.  19,  u.  C.  767  (or  A.  D.  14,  counting  u.  C. 
754  as  A.  D.  I).     The  fifteenth  year  of  the  sole 


Tiberius  Cesar. 


reign  of  Tiberius  was  from  August  19,  u.  c.  781, 
to  the  same  day  782.  But  he  was  associated 
with  Augustus  as  ruler,  from  January,  765.  The 
expression  translated  :  '  of  the  reign  of '  permits 
us  to  reckon  from  either  point.  Reckoning  from 
January,  765,  'the  fifteenth  year'  would  give 
from  January,  779,  to  January,  780,  as  the  date  of 
John's  ministry.  This  date  accords  better  with 
the  fact  that  Christ  was  bom  before  the  death  of 
Herod  (Matt.  ii.  19),  which  occurred  u.  c.  750. 
For  Jesus  '  was  about  thirty  years  of  age '  (ver. 
23)  at  the  time  of  His  baptism,  which  took  place 
some  time  after  John  began  to  preach.  The 
other  view  would  give  no  earlier  year  than  781 
as  the  beginning  of  St.  John's  ministry,  and 
would  lead  to  the  conclusion  that  our  Lord  was 
thirty-two  years  old  when  He  was  baptized. 
This  is  possible,  but  not  probable.  We  there- 
fore hold  that  the  year  spoken  of  is  u.  c.  779  -  . 
780  (a.  d.  26-27).  Or*  the  date  of  our  Lord's 
birth,  see  Introd.  §  7,  3  (i).  —  Pontius  Pilate. 
Sixth  governor  (procurator)  of  Judea.  He  held 
the  office  from  u.  c.  779  to  789  (a.  d.  26-36).  — 
Herod.  Herod  Antipas,  the  son  of  Herod  the 
Great,  and  Malthace,  the  full  brother  of  Archelaus 
(Matt.  ii.  22),  and  the  murderer  of  John  the  Bap- 
tist. He  is  frequently  spoken  of  in  the  Gospels. 
He  was  tetrarch  of  Galilee  from  u.  c.  750  to  792. 
Perea  was  also  under  his  jurisdiction.  —  His 
brother  Philip.  Not  the  same  as  Philip,  the  first 
husband  of  Herodias,  spoken  of  in  Mark  vi.  17, 
and  alluded  to  in  Matt.  xiv.  3  and  ver.  19,  who  was 
disinherited  by  his  father  and  remained  a  private 
citizen.  Philip  the  tetrarch  was  the  son  of  Herod 
the  Great  and  Cleopatra,  a  woman  of  Jerusalem, 
the  fifth  and  last  wife  of  Herod.  He  reigned 
from  750  to  786,  and  was  the  best  of  Herod's 
sons.  —  The  region  of  Iturea  and  Trachonitis.  The 
northeastern  part  of  Palestine,  beyond  the  Sea  of 
Galilee. — Lysanias,  tetrarch  of  Abilene,  the  dis- 
trict about  the  town  of  Abila,  which  was.  eighteen 
miles  north  of  Damascus.  Another  person  of 
this  name  ruled  over  a  larger  district  in  the  same 
region  about  sixty  years  before,  and  was  killed  by 
Antony.  All  the  territory  ruled  by  that  Lysanias, 
was  assigned  by  Augustus  to  others,  except  Abi- 
lene, which  therefore  seems  to  have  had  a  sep- 
arate ruler.  He  is  named  by  Luke  alone,  but 
a  good  many  years  afterwards  the  district  was 
called  '  Abila  of  Lysanias.' 


Chap.  III.  1-22.]        THE   GOSPEL  ACCORDING   TO    LUKE. 


365 


Ver.  2.  In  the  Mgh  priestliood  of  Annas  and 
Caiaphas.  There  could  be  properly  but  one  high- 
priest,  holding  otifice  for  life  ;  the  verse  therefore 
suggests  some  peculiar  state  of  things.  From 
other  sources  we  learn :  that  Annas  had  been 
high-priest,  but  was  deposed  by  the  Romans  some 
years  before  ;  that,  after  a  number  of  changes  his 
son-in-law  Caiaphas  was  made  high-priest,  hold- 
ing the  office  at  this  time.  Annas,  however,  is 
called  the  high-priest  in  Acts  iv.  6,  and  still  ex- 
ercised some  functions  of  the  office  (John  xviii. 
13).  Annas  was  probably  recognized  by  the 
Jews  as  the  legitimate  high-priest,  while  Caiaphas 
was  accepted  as  high-priest  de  facto,  whenever 
contact  with  Roman  authority  made  such  a  rec- 
ognition necessary.  The  name  of  Annas  comes 
first  on  account  of  his  age  and  influence.  Others 
suppose  that  the  two  alternated  yearly  in  the 
office  ;  others,  that  Annas  was  the  deputy  to  the 
high-priest  (2  Kings  xxv.  18),  thus  evading  the 
Roman  interference.  The  first  view  is  the  best, 
especially  as  it  involves  a  protest  against  the  un- 
lawful meddling  with  an  office  of  God's  appoint- 
ment. Comp.  on  Matt.  xxvi.  2,  57.  —  The  word 
of  God  came.  The  Old  Testament  formula  for 
prophetic  inspiration. — In  the  wilderness.  See 
chap.  i.  80.  The  beginning  of  John's  ministry  is 
referred  to. 

Ver.  3.     See  on  Matt.  iii.  i;  Mark  i  4. 

Ver.  4.  Matthew  and  Mark  also  quote  Is.  xl. 
3,  but  no  more. 

Vers.  5,  6.  Every  valley,  etc.  Luke  adds  Is. 
xl.  4,  and  part  of  ver.  5.  The  removal  of  natural 
obstacles  from  the  path  of  an  approaching  con- 
queror represents  the  removal  of  moral  hin- 
drances, by  means  of  John's  preaching  of  repent- 
ance, before  the  coming  Messiah.  — 
The  salvation  of  God.  The  '  salvation  ' 
spoken  of  by  Simeon  (chap.  ii.  30). 

Vers.  7-9.  See  on  Matt.  iii.  7-10. 
—  Multitudes.  Matthew  :  '  many  of 
the  Pharisees  and  Sadducees.'  In 
this  case  as  in  that  of  every  popular 
preacher,  many  of  the  hearers  were 
attracted  by  idle  curiosity  or  worse 
motives.  John  knew  this,  and  adopt- 
ed this  severe  tone.  —  The  agreement 
with  Matthew  is  close,  but  in  ver.  8, 
we  have  fruits  instead  of  '  fruit,'  and 
begin  not  instead  of  '  think  not.' 

Vers.  10-14  ^re  peculiar  to  Luke. 

Ver.  ID.  What  then  shall  we  do? 
The  question  of  those  whose  con- 
science had  been  aroused.  Comp. 
similar  questions,  Acts  ii.  37 ;  xvi. 
30  ;  xxii.  ID.  But  the  answers  given 
under  the  gospel  dispensation  were 
different. 

Ver.  II.  He  that  hath  two  coats, 
etc.  This  reply  says  nothing  of  faith  and  love. 
John  belonged  to  the  dispensation  of  the  law, 
was  a  preacher  of  repentance,  a  forerunner  of  the 
Saviour.  The  answer  was  correct,  but  necessarily 
incomplete.  The  principle  is  that  of  unselfish- 
ness, which  is  set  forth  by  our  Lord,  in  the  Ser- 
mon on  the  Mount,  as  self-denying  love.  This  is 
the  link  between  the  two  preachers,  as  far  as 
moral  precepts  are  concerned. 

Ver.  12.  Publicans.  Tax-gatherers.  See  Matt. 
V.  46.  Their  presence  is  a  proof  of  the  power  of 
John's  preaching. 

Ver.  13.  Exact  no  more.  Great  opportunity 
for  exaction  was  afforded  by  the  system  of  letting 


out  the  collectorships  to  the  highest  bidder ;  the 
exactions  would  all  be  clear  profit. 

Ver.  14.  Soldiers.  Some  soldiers.  Xhe  origi- 
nal refers  to  those  in  actual  service  at  the  time. 
They  may  have  had  police  duty  to  perform.  That 
they  were  foreign  mercenaries  employed  by  Herod 
is  less  likely,  since  the  inference  is  that  they  were 
either  Jews  or  men  like  Cornelius  (Acts  x.).  —  Do 
violence  to  no  one.  The  verb  first  means  'to  shake 
violently,'  then  to  oppress,  vex,  lay  under  contri- 
bution, etc. — Neither  accuse  any  wrongfully. 
Lit.,  neither  be  sycophants,  i.  e.,  play  the  spy,  be 
informers,  slander,  etc.  For  such  conduct  mili- 
tary service,  in  those  days,  afforded  great  oppor- 
tunity.—  Be  content  with  your  wages.  Mutinies 
on  account  of  pay  were  frequent,  especially  among 
the  soldiers  of  dependent  kings.  John  did  not 
say :  Throw  away  your  arms  and  desert  your 
colors;  but :  Do  not  abuse  your  power.  His  ex- 
hortation plainly  implies  the  lawfulness  of  the 
military  profession,  and  consequently  the  right  of 
war  under  certain  circumstances.  John  under- 
stood his  audience,  yet  he  had  been  a  recluse. 
Knowledge  of  human  nature  is  essential  for  the 
preacher  ;  but  a  careful  study  of  God's  Word  in 
retirement  may  be  a  better  means  of  obtaining  it 
than  constant  intercourse  with  the  world. 

Ver.  15.  Were  in  expectation,  /.  <?.,  waiting  for  a 
declaration  of  John  respecting  himself.  Comp. 
the  demand,  John  i.  19-22. — All  reasoned.  The 
question  was  considered  by  all.  — Whether  haply 
he  were  the  Christ.  This  shows  the  deep  impres- 
sion made  by  John,  as  well  as  the  general  expec- 
tation that  the  Messiah  would  speedily  come. 
John's  humble  declaration  shows  moral  greatness. 

Vers.  16,  17.     Comp.  the  accounts  of  Matthew 


'  Whose   Fan  is  in  his   Hand.' 

and  Mark,  also  John  i.  26,  27.  The  latter  passage 
probably  refers  to  a  later  interview  with  delegates 
from  Jerusalem,  though  the  language  may  have 
been  used  more  than  once. — With  water,  not  'in 
water,'  as  in  Matt.  iii.  11.  —  In  the  Holy  Spirit  and 
fire.  Not  in  fire  of  judgment,  see  on  Matt.  iii.  ii. 
Notice  the  variations  of  'with' and  'in.' — The 
striking  figure  is  repeated  :  Whose  fan  is  in  his 
hand,  etc. 

Ver.  18.  With  many  other  exhortations,  etc. 
The  form  of  the  verse  is  peculiar.  The  exhorting 
was  varied,  different  in  character  as  well  as  re- 
peated. Yet  thus  he  preached  glad  tidings,  i.  e., 
of  the  coming  Messiah.     This  description  of  his 


366                          THE   GOSPEL  ACCORDING   TO    LUKE.  [Chap.  IIL  1-38. 

ministry  is  peculiarly  apt,  hinting   at  the   close  -When  aU  the  people  were  baptized.      These 

connection  between  repentance  and  belief  in  the  baptisms  preceded  that  of   our  Lord ;  probably 

Gosnel    and  at  the  relation  between  John   the  few  were  present  on  the  latter  occasion.     Jesus 

Baptist' and  Christ.                                                ^  also  having  been  baptized    and  praying.      The 

Ver  10  But  Herod,  etc.  This  took  place  af-  baptism  took  place  first,  then  the  prayer.  Luke 
terwards  It  is  inserted  here  to  complete  the  alone  mentions  the  latter.  The  heaven  was  opened, 
sketch  of  John's  ministry,  just  as  chap.  i.  80  does  Matthew  and  Mark  say,  to  Jesus ;  John,  to  the 
that  of  his  youth.  — Herodias.  See  Matt.  xiv.  3.  Baptist;  Luke  simply  states  the  fact.  This 
—  All  the  evil  things  which  Herod  had  done.  See  variety  and  agreement  show  that  some  actual  ex- 
Mark  vi  17-20  where  Herod's  willingness  to  ternal  phenomenon  occurred, 
hear  him  is  brought  out.  Ver.   22.     In   a  bodUy  form.     This  must  be 

Ver.  21.     Luke's  account   of   the   baptism   of  taken  literally,  especially  m  an  exact  historical  ac- 

Jesus  is  concise,  but  we  have  some  new  details,  count  like  that  before  us.     See  Matt.  111.  16. 


Chapter  III.  23-38. 
The  Genealogy  of  our  Lord. 


23  A  ND  Jesus  himself  "  began  to  be  1  about  *  thirty  years   of  %  ^^^  | 
x\.  age,  being  (as  was  supposed)  the  son  ^  <"  of  Joseph,  which  ^  comp^M^au; 

24  was  ^  the  son  *  of  Heli,  Which  was  the  son  of  Matthat,  which    '"  '^"'^" 
was  the  son  of  Levi,  which  was  the  son  of  Melchi,  which  was 

25  the  son  of  Janna,^  which  was  the  son  of  Joseph,  Which  was  the 
son  of  Mattathias,  which  was  the  son  of  Amos,  which  was  the 
son  of  Naum,^  which  was  the  son  of  Esh,  which  was  the  son  of 

26  Nagge,'^  Which  was  the  son  of  Maath,  which  was  the  son  of 
Mattathias,  which  was  the  son  of  Semei,^  which  was  the  son  of 

27  Joseph,^  which  was  the  son  of  Juda,^^  Which  was  tJie  son  of  Jo- 
anna,^^  which  was  the  son  of  Rhesa,  which  was  ^  the  son  of  Zoro-  d  Matt.  i.  12. 
babel,^^  which  was  ^  the  son  of  Salathiel,^^  which  was  the  son  of 

28  Neri,  Which  was  the  son  of  Melchi,  which  was  the  son  of  Addi^ 
which  was  the  son  of  Cosam,  which  was  the  son  of  Elmodam,^* 

29  which  was  the  son  of  Er,  Which  was  the  son  of  Jose,^^  which 
was  the  son  of  Eliezer,  which  was  the  son  of  Jorim,  which  was 

30  the  son  of  Matthat,  which  was  the  son  of  Levi,  Which  was  the 
son  of  Simeon,^^  which  was  the  son  of  Juda,^"  which  was  the  son 
of  Joseph,  which  was  the  son  of  Jonan,^^  which  was  the  son  of 

31  Eliakim,  Which  was  the  son  of  Melea,  which  was  the  son  of 
Menan,^^  which  was  ^  the  son  of  Mattatha,  which  was   the  i-c*;/ ^^Sam.v.  14; 

'  '  I  Cnron.  in. 

32  of  *  Nathan,  which  was  the  son  of  David,  Which  was  ^  the  son  of  |;ch'^xit'i2 
Jesse,  which  was  the  son  of  Obed,  which  was  the  son  of  Booz,  ^  ^att.  1. 6- 
which  was  the  son  of  Salmon,  which  was  the  son  of  Naasson,^^ 

^3  Which  was  tJie  son  of  Aminadab,^^  which  was  the  son  of  Aram,-^ 
which  was  tJie  son  of  Esrom,^^  which  was  the  son  of  Phares,^* 

^  w?hen  he  began,  was  {according  to  the  best  aiitliorities) 

2  the  best  auttiorities  read\\\&  son  (as  was  supposed) 

8  077iit  throughout  which  was  ^  ^^^g  ^.^^  (j.^  throughout^ 

^  Jannia  ^  Nahum  '^  Naggai  ^  Semein  ^  Josech 

^0  Joda  "  Jonnan  12  Zerubbabel  i^  Shealtiel 

"  Elmadam  is  jesus  i^  Symeon  i'  Judas 

1*  Jonam  ^^  Menna  20  Nahshon  21  Amminadab 

22  Arni  23  Hezron  24  Pharez 


Chap.  III.  23-38.]        THE   GOSPEL  ACCORDING   TO   LUKE. 

34  which  was  the  son  of  Juda,^^  Which  was  the  son  of  Jacob,  which 
was  the  son  of  Isaac,  which  was  "  the  son  of  Abraham,  which 

35  was  the  son  of  Thara,^^  which  was  the  son  of  Nachor.^"  Which 
was  the  son  of  Saruch,^^  which  was  tJie  son  of  Ragau,^^  which 
was  the  soji  of  Phalec,^*'  which  was  the  son  of  Heber.^^  which 

2)6  was  the  son  of  Sala,^^  Which  was  the  son  of  Cainan,  which  was 
the  son  of  Arphaxad,  which  was  the  so7t  of  Sem,^^  which   was 

37  '^  the  son  of  Noe,^"^  which  was  the  son  of  Lamech,  Which  was 
the  son  of  Mathusala,^^  which  was  the  son  o-f  Enoch,  which  was 
the  son  of  Jared,  which  was  the  son  of  Maleleel,^^  which  was  the 

38  son  of  Cainan,  Which  was  the  son  of  Enos,  which  was  the  son 
of  Seth,  which  was  the  son  of  Adam,  which  was  the  son  of  God. 

«  Judah  26  Terah  27  Nahor  28  Serug  29  Reu 

30  Peleg  31  Eber  ^2  Salah  ss  Shem 

31  Noah  35  Methusaleh  36  Mahalaleel 


367 


?  Gen.  xi.  26- 
10;  I  Chron. 
i.  27-24. 


h  Gen.  v.  32- 
3  ;  I  Chron. 


On  the  Translation  of  the  Genealogy. 
The  formula  :  '  which  was,'  has  nothing  answer- 
ing to  it,  in  the  original,  and  ought  to  be  omitted. 
The  spelling  of  the  names  has  been  altered  in 
many  cases  to  accord  with  the  correct  reading,  in 
others  to  conform  to  the  Hebrew  names  as  given 
in  the  Old  Testament.  The  tracing  back  of  the 
genealogy  to  Adam  agrees  well  with  the  expres- 
sions of  Paul  about  the  second  Adam  (i  Cor. 
XV.;  comp.  Rom.  v.),  and  with  the  character  of 
Luke's  Gospel.  Yet  it  would  be  too  much  to  say 
that  Luke  traced  the  line  back  of  Abraham  out 
of  regard  for  Gentile  readers. 

Ver.  23.  And  Jesus  himself,  when  he  began, 
i.  e.,  his  ministry.  This  is  the  only  grammatical 
view.  The  last  verse  told  of  how  God  had  sol- 
emnly declared  Him  to  be  the  Messiah,  and  the 
subsequent  history  tells  of  His  ministry. — Was 
about  thirty  years  of  age.  '  About,'  indefinite, 
but  probably  over  that  age.  The  Levites  did  not 
enter  upon  their  public  duties  under  that  age, 
and  it  is  improbable  that  He  would  deviate  from 
the  usage.  The  beginning  of  the  ministry  could 
not  have  been  later  than  U.  C.  782  (see  ver.  i), 
and  probably  was  two  years  earlier.  —  Being  the 
son  (as  was  supposed)  of  Joseph.  The  words,  '  as 
was  supposed,'  would  be  a  curious  introduction 
to  a  genealogy  of  Joseph.  We  therefore  prefer 
to  explain  this,  '  being  the  son,  as  was  supposed, 
of  Joseph,'  but  in  reality  through  his  niother,  '  of 
Heli,'  the  father  of  Mary,  and  His  nearest  male 
ancestor.  '  It  is  remarkable  that,  in  the  Talmud, 
Mary  the  mother  of  Jesus  is  called  the  datighter 
of  Heli.  From  whence  have  Jewish  scholars  de- 
rived this  information  }  If  from  the  text  of 
Luke,  this  proves  that  they  understood  it  as  we 
do  ;  if  they  received  it  from  tradition,  it  confirms 
the  truth  of  the  genealogical  document  Luke 
made  use  of.'  (Godet.)  Others  supply  '  son  in 
law  '  between  Joseph  and  Heli,  but  this  is  not  in 
keeping  with  the  regular  succession  of  the  pas- 
sage, and  involves  the  groundless  assumption  that 
Mary  was  an  heiress,  whose  family  was  now  rep- 
resented by  Joseph.  The  first  view  is  open  to  few- 
est objections.  An  untrustworthy  Jewish  tradi- 
tion says  that  Mary's  father  was  named  Joachim. 
The  Jews  did  not  keep  the  genealogies  of  women, 
but  this  is  the  genealogy  of  Heli ;  and  to  call  our 


Lord,  the  son  of  Heli  (His  nearest  male  ances- 
tor, the  names  of  women  being  passed  over)  ac- 
cords with  Jewish  usage.  The  name  of  Mary 
would  be  unnecessary  after  Luke's  account  of 
the  Nativity.  Besides,  our  Lord  was  '  the  son  of 
David,'  and  that  could  be  true,  according  to  the 
gospel  history,  only  through  His  mother.  It 
implied  everywhere  in  the  Old  Testament  that 
the  Messiah  should  be  an  actual  descendant  of 
David,  and  in  the  New  it  is  taken  for  granted 
that  Jesus  fulfilled  this  promise.  It  is  precisely 
in  this  Gospel,  that  we  would  look  for  her  gene- 
alogy, since  she  has  been  the  principal  figure 
thus  far.  The  view  that  this  is  the  genealogy  of 
Joseph  is  attended  with  insuperable  difficulties. 
How  could  Joseph  be  the  son  of  'Jacob  '  (Mat- 
thew) and  '  the  son  of  Heli '  (Luke)  .''  A  solu- 
tion by  the  theory  of  a  Levirate  marriage,  is  un- 
satisfactory ;  two  such  must  be  assumed ;  and 
even  then  the  difficulty  is  not  met,  for  the  off- 
spring of  a  Levirate  marriage  must  be  recorded 
as  that  of  the  older  deceased  brother,  and  two  dis- 
tinct genealogies  would  not  be  given.  On  such 
a  point  a  mistake  is  scarcely  conceivable. 

Ver.  24.  Matthat.  In  our  view  not  the  same 
as  Matthan,  the  grandfather  of  Joseph  (Matt.  i. 
15).  A  number  of  very  common  Hebrew  names 
occur,  as  might  be  expected. 

Ver.  27.  Zerubbabel,  the  son  of  Shealtiel  (Gr. 
Salathiel).  Here  the  two  genealogies  probably, 
but  not  certainly,  coincide  (comp.  Matt.  i.  13). 
Salathiel  is  here  called  '  the  son  of  Neri ; '  in 
Matthew  he  is  represented  as  the  son  of  Jeco- 
niah.  We  may  assume  a  Levirate  marriage,  or 
the  marriage  of  Salathiel  with  a  daughter  of 
Neri.  Just  at  that  point  of  the  history  (the  be- 
ginning of  the  captivity)  such  things  would  be 
most  likely  to  occur. 

Ver.  31.  Nathan.  Comp.  2  Sam.  v.  14  ;  i  Chron. 
iii.  5  ;  Zech.  xii.  12.  On  the  genealogy  from  Da- 
vid back  to  Adam,  comp.  i  Chron.  i.  and  ii. 

Ver.  33.  The  son  of  Arni.  This  is  better  es- 
tablished than :  '  the  son  of  Aram.'  Still  the 
latter  agrees  with  Ruth  iv.  18 ;  i  Chron.  ii.  9 ; 
Matt.  i.  3,  4. 

Ver.  34,  ff.  etc.  From  Abraham  to  Adam, 
comp.  Gen.  xi.  10-26.  The  only  variation  is  the 
insertion  here  of  Cainan  (ver.  36),  between  '  Sa- 


368  THE   GOSPEL  ACCORDING   TO   LUKE.        [Chap.  IV.  1-13. 

lah  '  (I  Chron.  i.  i8  :  'Shelah')  and  '  Arphaxad.'  Ver.  38.     The  son  of  God.     Luke  does  not  add 

This  agrees  with  the  LXX.  (Genesis),  but  with  no  this,  to  prove  that  Jesus  was  the  son  of  God. 

other  Old  Testament    record.     Explananations  :  It   implies   that   Adam   was   created  directly   by 

I.  That  the  Tews  corrupted  the  Hebrew  in  these  God,  also  that  he  stood  in  a  closer  relation  to 

chronological  passages  ;  2.  That  the  LXX.  is  in-  God  than  other  creatures.     This  relation  stands 

correct,  though  followed  here  ;  3.  Less  probably  in  close  connection  with  the  fact  of  the  Nativity. 

that  the  transcriber  inserted  it  here  by  mistake,  The  appearance  of  the  Son  of  God  in  the  high- 

and   from   this   passage    it  got   into   the    LXX.  est  sense,  to  redeem,  as  the  second  Adam,  the 

Whether  (i.)   or  (2.)  be   adopted   must   depend  fallen  race  which  sprang  from  the  first,  proves 

upon  the  view  taken  of  the  whole  chronological  the  exalted  position  of  unfallen  man.     '  If  rnan 

difference  between   the    Hebrew  Bible   and   the  were  not  the  offspring  of  God,  the  incarnation 

Greek  version.    (The  latter  gives  a  period  before  would  be  impossible.'    (Godet.) 
Christ  of  more  than  five  thousand  years.) 


Chapter   IV.    1-13. 
The   Temptation, 

1  „    A  ND  Jesus  being  1  full  of  the  Holy  Ghost  2  ^  returned  from  ^^t[Mi;•^ 

xV  Jordan,  and  was  led  by  ^  the  Spirit  into  ^  the  wilderness,  ^chap'ui.  3, 

2  Being  forty  days  *  tempted  of  the  devil.     And  in  those  days  he    "' 
did  eat  nothing  :  ^  and  when  they  were  ended,^  he  afterward  '^ 

3  hungered.     And  the  devil  said  unto  him.  If  thou  be  ^  the  Son 

4  of  God,  command  this  stone  that  it  be  made^  bread.     And  Je- 
sus answered  him,  saying,^*^  It  is  written,  "^  That  ^^  man  shall  not  c  deut.  viii. 

5  live  by  bread  alone,  but  by  every  word  of  God.^^  ''And  the  devil,  a  Matt.  iv.  8- 
taking  him  up  into  a  high  mountain,^'^  shewed  unto  him  all  the 

6  kingdoms  ^  of  the  world  in  a  moment  of  time.     And  the  devil  ^  See  Matt. 

o  XXIV.  14. 

said  unto  him.  All  this  power -^ will  I  give  thee,^*  and  the  glory/Rev. xiii. 2. 
of  them  :  for  that  is  delivered  ^^  unto  me  ;  and  to  whomsoever 

7  I  will,  I  give  it.     If  thou  therefore  wilt  worship  me,^^  all  shall  ^'^ 

8  be  thine.     And  Jesus  answered  and  said  unto  him,  Get  thee 
behind  me,  Satan  :  for  ^^  it  is  written,  ^  Thou  shalt  worship  the  s  deut.  vi. 

'3- 

9  Lord   thy   God,    and   him    only   shalt    thou    serve.     ''And   he  ''■  ^att  iv.  s- 
brought  ^^  him  to  Jerusalem,  and  set  him  on  a  2°  pinnacle  of  the 
temple,  and  said  unto   him,  If  thou  be  ^  the  Son   of  God,  cast 

10  thyself  down  from  hence  :  For  it  is  written,  *  He  shall  give  his  /  psa.  xd.  n, 

1 1  angels  charge  over  ^^  thee,  to  keep^^  thee  :  And  in^^  their  hands 
they  shall  bear  thee   up,  lest  at  any  time  ^^  thou  dash  thy  foot 

12  against  a  stone.     And  Jesus  answering  said   unto   him,  *  It  is '^  Deut.  vi. 

13  said,  Thou  shalt  not  tempt  the  Lord  thy  God.     And  when  the 
devil  had  ended  ^  all  the  '^  temptation,  he  departed  from  him 

'  for  2*^  a  season.  i  Acts  xHi.  u 

1  omit  being  ^  Spirit  ^  in  *  during  forty  days,  being 

°  And  he  did  eat  nothing  in  those  days  ®  completed 

■^  oiiit  afterward  ^  art  ^  become  1°  otttit  saying 

1^  omit  that  ^^  the  best  authorities  omit  but  by  every  word  of  God 

^3  And  he  led  him  up,  and  "  To  thee  will  I  give  all  this  authority 

^^  it  hath  been  delivered  ^^  before  me  ^'^  it  shall  all 

^^  the  best  mithorities  omit  Get  thee  behind  me  Satan  :  for  ^^  led 

^^  the  21  concerning  22  guard  28  And,  On 

2*  lest  haply  ''^  every  26  until 


Chap.  IV.  1-13.]         THE    GOSPEL   ACCORDING    TO   LUKE. 


369 


The  Temptation.  See  on  Matt.  xiv.  i-ii. 
The  second  temptation  in  Matthew's  account  is 
placed  last  by  Luke.  The  order  of  Matthew 
is  correct,  because  Matthew  uses  phrases  (vers. 
5,  8)  which  indicate  direct  succession,  and  Luke 
does  not.  The  same  is  true  of  the  closing  verses 
of  the  two  accounts.  The  correct  text  shows 
most  clearly  the  independence  of  the  Evangel- 
ists. 

Ver.  I.  Full  of  the  Holy  Spirit,  which  came 
upon  Him  at  His  baptism.  '  Full  of  the  Holy 
Spirit,'  He  throughout  this  conflict  wields  vic- 
toriously '  the  sword  of  the  Spirit,  which  is  the 
Word  of  God.' — In  the  Spirit.  Not  quite  the 
same  as  '  by  the  Spirit ;  '  the  idea  of  His  abid- 
ing in  the  Spirit  as  the  element  of  His  life  is  in- 
cluded. —  In  the  wilderness.     More  correct  than 


'  into,'  implying  that  the  leading  of  the  Spirit  con- 
tinued there,  '  during  forty  days.' 

Ver.  2.  During  forty  days,  being  tempted  by 
the  devil.  '  During  forty  days  '  may  be  joined 
either  to  what  precedes  or  what  follows.  The 
former  seems  preferable,  though  '  being  tempted  ' 
indicates  a  continued  trial,  which  culminated  in 
the  assaults  detailed  by  Matthew  and  Luke.  The 
temptation  continued  during  forty  days  (so  Mark 
i.  13). — He  did  eat  nothing.  Entire  abstinence 
day  and  night  (Matthew)  is  meant. 

Ver.  3.  This  stone.  Some  particular  one. 
More  graphic  than  Matthew's  account. 

Ver.  4.  The  quotation  from  Deut.  vii.  3,  is 
given  more  fully  by  Matthew.  The  clause  we 
omit  is  not  found  in  the  oldest  manuscripts. 

Ver.  5.    And  he  led  Mm  up.    No  definite  mark 


Fountain  of    Elisha  and    Mount  of  the  Tennptation  (Quarantania) 


of  time,  hence  we  think  this  temptation  was  the 
third  (as  in  Matthew).  The  words  :  '  into  a 
high  mountain  '  are  to  be  omitted.  —  In  a  mo- 
ment of  time,  at  once.  A  supernatural  extension 
of  vision  is  possibly  implied. 

Ver.  6.  It  hath  been  delivered  unto  me.  Satan 
is  represented  in  the  Scriptures  as  the  god  of  this 
world,  so  that  an  element  of  truth  is  here  con- 
tained (see  on  Matt.  iv.  8). 

Ver.  8.  The  words  :  '  Get  thee  behind  me, 
Satan,'  should  be  omitted. 

VOL.  I.  24 


Ver.    13.      Had    completed   e^^ery  temptation. 

Not  so  definite  as  Matthew,  who  shows  how  the 
third  temptation  (second  here)  ended  in  the  with- 
drawal of  Satan.  —  Until  a  season,  an  oppor- 
tunity, a  convenient  season.  Probably  referring 
more  particularly  to  the  closing  scenes  of  our 
Lord's  life,  when  the  agency  of  Satan  (in  Judas) 
is  asserted  ;  see  chap,  x.xii.  3,  53  ;  John  xiv.  30  ; 
comp.  John  viii.  44,  where  the  opposition  of  the 
Jews  is  ascribed  to  the  devil. 


370  THE   GOSPEL  ACCORDING   TO   LUKE.        [Chap.  IV.  14-32. 

Chapter  IV.  14-32. 

07ir  Lord's  First  PreacJiing  in  Galilee  ;  First  Rejection  in  Nazareth  ajid 
Withdrawal  to  Capernaum. 

14  a  A   ND  Jesus  returned  in  the  power  of  the  Spirit  into  GaH- «  Matt.  iv.  12. 

tx.  lee  :  and  there  went  out  *  a  fame  of  him  ^  through  all  the  ^  ver.  37. 

15  region  round  about.  And  "^he  taught  in  their  synagogues,  "^  See  Matt.  iv. 
being  glorified  of  all. 

16  And  he  came  to  Nazareth,  <^  where  he  had  been  brought  up  :  .^  chap.  h.  39, 
and,  as  his  custom  was,  ^  he  went  ^  into  the  synagogue  on  the  ^comp.Matt. 

xiii.    54  ; 

17  sabbath  day,  and  ■'^  stood  up  for  ^  to  read.  And  there  was  de-  Markvi.  i, 
livered  unto  him  the  book  *  of  the  prophet  Esaias.^     And  when/Comp.  Acts. 

^       -^  _  xni.  14,15; 

he  had  opened   the  book,  he  ^  found  the  place  where  it  was    ^^'"-  ^■ 
written, 

18  ^  The  Spirit  of  the  Lord  is  upon  me,  s  isA.bd.1,2. 
Because  he  hath  '  anointed  me  ^  to  preach  the  gospel  ^  to  h  Matt.  xi.  5. 

the  poor ; 
He  hath  sent  me  to  heal  the  broken-hearted,^  to  preach  ^^ 

deliverance  ^^  to  the  captives, 
And  recovering  of  sight  to  the  blind. 
To  set  at  liberty  them  that  are  bruised, 

19  *To  preach  ^^  the  acceptable  year  of  the  Lord.  /  Lev.xxv.  10. 

20  And  ^'  he  closed  the  book,i^  and  he  gave  it  again  ^^  to  the  min-  k  ver.  17 
ister,!^  and  sat  down.     And  the  eyes  of  all  them  that  were  ^^  in 

21  the  synagogue  were  fastened  on  him.     And  he  began  to  say 
unto  them.  This  day  is  this  Scripture  ^^  fulfilled  in  your  ears. 

22  And  all  bare  him  witness,^'^  and   wondered  ^^  at  '  the  gracious -^  ps.  xiv.  2 
words  ^^  which  proceeded  out  of  his   mouth.     '"And  they  said,  '"MatT.''xiii. 

23  Is  not  this  Joseph's  son  .?  And  he  said  unto  them.  Ye  will  3Vjohn\^' 
surely  ^°  say  unto  me  this  proverb,^^  Physician,  heal  thyself  :  «  Matt.  iv.  13,, 
whatsoever  we  have  heard  done  '^  in  ^^  Capernaum,  do  also  here    ji.'i ;  John 

24  in   thy '^^  country.     And  he  said,  "  Verily   I  say   unto  you.  No  ^  Comp.Matt. 

25  prophet  is  ^  accepted 2^  in  his  own  country.     But  I  tell  you  of  a     Markvi. 4; 

■'  ■'  ^       John  IV.  44 

truth,^^  many  widows  were  ^^  in   Israel  in  the  days  of  Elias,^^  /  oeut.xxxiii. 

when  ^  the  heaven  was  shut  up  three  years  and  six  months,  «' 'K'"?.?''^"- 

■^  •'  I ;  xvui.  I. 

26  when  great  famine  was  throughout  ^8  all  the  land;  But  ^9  unto 

^  a  fame  went  out  concerning  him  2  j,e  entered,  as  his  custom  was, 

^  07nit  for  *  a  roll  ^  Isaiah 

^  And  he  opened  the  roll,  and  '^  omit  hath  ^  ^q  bring  good  tidings 

^  the  best  authorities  ojuit  to  heal  the  broken  hearted  ^°  proclaim 

"  release  12  roll  is  back  "  attendant 

1^  omit  them  that  were  ^^  To-day  hath  this  Scripture  been 

1'^  witness  unto  him  is  marvelled  ^^  words  of  grace 

20  Doubtless  ye  will  21  parable  22  ^t  23  thine  own 

2'*  acceptable  25  of  a  truth  I  say  unto  you 

2^  there  were  many  widows  27  Elijah 

28  there  came  a  great  famine  over  29  y^j^^j 


Chap.  IV.  14-32.]        THE   GOSPEL   ACCORDING   TO    LUKE. 

none  of  them  was  Elias  ^^  sent,  ''  save  unto   Sarepta,^*^  a  city  of 

27  Sidon,^^  unto  a  woman   that  was  a  widow.     And  many   lepers 
were  ^^  in  Israel  in  the  time  of  Eliseus  '^^  the  prophet  ;  and  none 

28  of  them  was  cleansed,  *  saving^*  Naaman  the  Syrian.     And  all 
they  in  the  synagogue,  when  they  heard  these  things,  were  filled 

29  with  wrath,^^  And  ^®  rose  up,  and  '  thrust  him  ^''  out  of  the  city, 
and  led  hirm  unto  the  brow  of  the  hill  whereon   their  city  was 

30  built,  that   they  might    cast  ^^  him    down    headlong.     But    he, 
"  passing  through  the  midst  of  them,  went  his  way,^^ 

31  "And  ^'^  came   down   to    Capernaum,    a   city  of  Galilee,  and 

32  taught '^i  them  on  the  sabbath  days.*^     And  ""  they  were   aston- 
ished at  his  doctrine  :  *^  for  his  word  was  ^  with  power.** 

3°  but  only  to  Zarephath  3i  j^  the  land  of  Sidon 

32  there  were  many  lepers  ^^  Elisha  ^^  but  only 

^  And  they  were  all  filled  with  wrath  in  the  synagogue,  as  they  heard  these 

things  ^®  insert  they  ^"^  cast  him  forth 

3^  throw  ^^  ( • )  instead  of  {,)  *°  inser.   he 

*^  he  was  teaching  *^  day.  *^  teaching  "  authc  ••ity. 


371 


r  I  Kings  xvii. 

9-  ■ 


s  2  Kings  V.  I, 
14. 


i  Acts  vii.  58 ; 
comp.  Num 
XV.  35. 


»  John   viii. 

59;  X.  39. 
V  Mark  i.  21, 

22. 
w  See  Matt 

vii.  28,  29. 
X  Ver.  36. 


Chronology.  A  number  of  events  occurred 
in  Judea  before  the  ministry  in  Galilee  spoken  of 
in  vers.  14,  15,  according  to  Andrews  the  whole 
of  the  first  year.  (See  notes  on  Matt.  iv.  12  ; 
comp.  John  i.  35-iii-  36.)  We  hold  that  this  re- 
jection at  Nazareth  (vers.  16-30),  is  in  its  proper 
chronological  position,  and  that  a  similar  occur- 
rence mentioned  by  Matthew  (xiii.  54-58)  and 
Mark  (vi.  1-6)  took  place  later  :  i.  This  early 
rejection  accounts  for  our  Lord's  removal  from 
Nazareth  to  Capernaum,  as  the  centre  of  His 
activity  (Matt.  iv.  13).  2.  The  close  of  the  sec- 
tion (ver.  31)  indicates  that  Capernaum  now  be- 
came for  the  first  time  such  a  centre,  though  He 
had  already  been  there  (ver.  23).  3.  Two  such 
rejections,  closely  resembling  each  other  in  some 
features,  are  not  impossible,  while  it  is  difficult 
to  believe  that  the  event  recorded  by  Matthew 
and  Mark  took  place  so  early  in  the  history.  4.  All 
notice  of  followers  is  omitted.  Mark  (vi.  i)  ex- 
pressly states  that  His  disciples  followed  Him  on 
that  occasion ;  and  the  attempt  to  cast  Him 
down  headlong  could  not  have  occurred  so  late 
in  His  ministry,  without  calling  forth  a  demon- 
stration from  these  followers.  If  there  was  but 
one  rejection,  Luke,  who  gives  the  most  detailed 
account,  has  probably  put  it  in  the  proper  place. 

Ver.  14.  Returned,  from  Judea.  See  Matt. 
iv.  12  ;  Mark  i.  14.  The  return  was  after  John 
had  been  put  in  prison,  and  (according  to  An- 
drews) after  he  had  been  opposed  in  Judea  (see 
John  v.).  —  In  the  power  of  the  Spirit.  With  the 
victory  over  Satan  new  spiritual  power  is  con- 
trasted.—  A  fame,  etc.  In  consequence  of  His 
teaching  (ver.  15),  or  His  miracles.  What  had 
previously  occurred  at  Jerusalem  (according  to 
Tohn's  account)  would  occasion  such  a  fame  ;  in- 
,deed  the  brief  narrative  implies  many  things  not 
mentioned  here. 

Ver.  15.  And  he  taught.  Such  teaching  is 
alluded  to  in  ver.  16.  According  to  Robinson, 
the  second  miracle  at  Cana  (the  healing  of  the 
nobleman's  son  ;  John  iv.  46-54)  occurred  during 
the  period  here  referred  to  and  immediately  be- 


fore the  first  rejection  at  NaTareth.  Andrews 
places  it  and  the  second  Passover  between  vers. 
13  and  14. — In  their  synagogues.  Comp.  vers. 
16,  23. 

Ver.  16.  Nazareth,  where  he  had  been  brought 
up.  Comp.  chap.  ii.  40,  51,  52. — As  his  custom 
was.  This  refers  only  to  His  going  into  the  syna- 
gogue; probably  in  this  case  the  place  of  worship 
He  had  attended  as  a  youth.  Even  though  it  were 
His  custom  to  stand  up  and  read,  Luke's  words 
do  not  necessarily  imply  this,  and  hence  do  not 
prove  that  the  visit  occurred  later  in  His  ministry. 
He  had  never  before  taught  in  that  synagogue, 
and  hence  the  allusion  to  His  early  habits  of  piety 
is  more  suggestive.  —  And  stood  up  to  read.  The 
ruler  of  the  synagogue  usually  called  upon  per- 
sons of  learning  or  note  to  read  and  explain,  and 
respectable  strangers  were  sometimes  invited  to 
give  a  word  of  exhortation  (Acts  xiii.  15).  The 
exercises  were  under  proper  control.  Our  Lord 
thus  asked  the  privilege,  which  was  the  more 
readily  granted,  as  those  present  evidently  knew 
of  His  previous  activity  elsewhere.  This  first  ap- 
pearance of  Jesus,  as  a  public  instructor,  in  the 
synagogue  He  had  attended  in  youth,  before  those 
among  whom  He  had  been  brought  up,  assures 
His  sympathy  to  those  placed  in  similar  circum- 
stances. 

Ver.  17.  And  there  was  delivered  to  him,  by 
the  attendant  of  the  synagogue.  —  A  roll  of  the 
prophet  Isaiah,  probably  containing  that  book 
alone.  The  reading  of  the  Law  had  already 
taken  place,  and  that  from  the  Prophets  was  to 
begin  (comp.  Acts  xiii.  15).  The  passage  for  the 
day  was  from  Isaiah.  But  it  cannot  be  proven 
that  the  order  of  Scripture  lessons,  appointed  by 
the  Rabbins,  was  in  use  at  that  time.  —  Found  the 
place  where  it  was  written.  When  He  unrolled  the 
book,  His  eye  fell,  accidentally  some  would  say, 
providentially,  we  say,  upon  this  passage.  There 
is  no  reference  to  looking  for  an  appoittted  or 
appropriate  passage.  All  calculations  as  to  the 
time  of  year,  based  on  the  reading  of  this  part  of 
Isaiah,  are  therefore  excluded. 


372 


THE    GOSPEL   ACCORDING    TO    LUKE.         [Chap.  IV.  14-32. 


Ver.  18.  The  Spirit  of  the  Lord,  etc.  Quoted 
freely  from  the  Greek  version  of  Is.  Ixi.  i,  2. 
The  words  "to  heal  the  broken  hearted,"  were 
inserted  by  the  early  transcribers,  to  conform  to 
the  original  passage.  —  To  set  at  liberty  them  that 
are  bruised.  Found  in  Isa.  Iviii.  6,  not  in  Ixi.  i. 
Our  Lord  read  what  was  in  the  roll,  but  Luke 
gives  the  general  drift  of  the  passage.  The 
meaning  of  this  prophetic  citation  may  be  better 
seen,  when  we  remember  that  it  stands  in  the 
middle  of  the  third  great  division  of  the  book  of 
Isaiah  (chaps,  xlix.-lxvi.),  that  namely,  which  com- 
prises the  prophecies  of  the  person,  office,  suffer- 
ings, triumph,  and  church  of  the  Messiah  ;  and 
thus  by  implication  announces  \}cvt  fid  film  e7it  of  all 
that  went  before,  in  Him  who  then  addressed 
them.'     Alford. 

Ver.  19.  The  acceptable  year  of  the  Lord.  The 
/ear,    or   definite    appointed   period,   when    the 


Lord  is  gracious,  not  without  a  reference  to  the 
year  of  jubilee,  which  also  pointed  to  the  Mes- 
siah's coming  and  kingdom.  It  proves  nothing 
as  to  the  length  of  our  Lord's  ministry. 

Ver.  20.  And  he  closed  the  roll,  or,  'rolling  up 
the  roll.'  How  much  he  read  is  not  known  ;  th^ 
usual  lesson  from  the  prophets  is  said  to  have 
comprised  twenty-one  verses.  —  To  the  attendant, 
whose  duty  it  would  be  to  put  the  roll  back  in  its 
place. — And  sat  down,  to  explain  what  He  had 
read,  that  being  the  usual  position  of  those  making 
such  expositions.  It  was  our  Lord's  usual  posture 
when  teaching.  Comp.  Matt.  v.  i  ;  Mark  iv.  i  ; 
xiii.  3. — And  the  eyes  of  all  in  the  synagogue,  etc. 
The  man  brought  up  among  them  was  about  to 
address  them  for  the  first  time  ;  the  report  from 
other  places  had  preceded  this  visit ;  the  passage 
read  was  remarkable,  and  doubtless  there  was 
something  in    the  appearance  of    our  Lord,  es- 


Ruins  of  a  Jewish    Synagogue  at  Kefr  Bunm,  near  Safed. 


pecially  under  these  circumstances,  which  would 
command  unusual  attention. 

Ver.  21.  And  he  began  to  say.  This  was 
both  the  actual  beginning  of  His  discourse,  and 
its  theme  and  substance.  That  He  explained  the 
passage  at  some  length  seems  probable  from  the 
next  verse.  —  To-day  hath  this  Scripture  been  ful- 
filled in  your  ears.  By  the  presence  of  Jesus  the 
Messiah  speaking  to  them.  Equally  apt  as  an 
opening  sentence,  and  as  the  sum  of  His  dis- 
course. There  was  probably,  however,  no  very 
definite  declaration  of  His  Messiahship. 

Ver.  22.  And  all  bore  witness,  /.  e.,  favorable 
witness.  —  Words  of  grace.  He  had  evidently 
spoken  at  some  length.  *  Grace  '  here  refers  to 
the  beauty  of  His  discourse,  and  not  to  its  77ioral 
quality.  They  liked  His  '  manner,'  and  as  this 
was  all,  so  soon  as  the  'matter'  began  to  affect 
them  unpleasantly,  they  rose  in  anger  against 
Him.  Marvel  at  words  of  gracefulness  is  a  small 
result  for  the  preacher.  —  Is  not  this  Joseph's 
son]     The  wonder  was  that  such  graceful  words 


could  be  spoken  by  'Joseph's  son,'  implying  a 
contempt  of  His  supposed  origin,  and  envy  of 
Him  as  such  a  preacher.  The  feeling  was  natural, 
but  not  the  less  sinful.  No  mention  is  made  of 
His  brothers  and  sisters,  as  in  the  accounts  of 
Matthew  and  Mark. 

Ver.  23.  Doubtless  ye  will  say.  This  reply  is 
based  upon  something  deeper  than  the  question 
of  ver.  22.  The  tone  throughout  is  that  of  reproof. 
—  This  parable.  A  proverb,  according  to  our 
use  of  terms,  but  a  proverb  is  usually  a  condensed 
parable,  see  p.  117.  —  Physician.  Luke,  the  physi- 
cian, presents  Christ  as  the  Physician  ;  our  Lord 
implies  that  this  is  His  office. — Heal  thyself. 
Help  thine  own  countrymen,  who  are  naturally 
nearest  to  thee.  Others  paraphrase  it :  If  thou 
wilt  be  a  helper  of  others  (physician),  help  thyself 
from  the  want  of  respect  and  esteem  among  us, 
by  working  miracles  here  as  thou  hast  done  in 
Capernaum.  The  former  seems  the  more  natural 
explanation.  Comp.  the  similar  reproach  at  the 
crucifixion  ('  Himself  He  cannot  save  '),  the  one 


Chap.  IV.  14-32.]        THE   GOSPEL  ACCORDING   TO    LUKE. 


373 


is  the  natural  development  of  the  other,  envy 
ripening  into  malice.  —  Done  at  Capernaum.  On 
Capernaum,  see  Matt.  iv.  13.  The  correct  read- 
ing may  mean  '  done /or  Capernaum.'  He  had 
certainly  been  already  active  there.  The  inhabi- 
tants of  Nazareth  would  naturally  be  jealous  of 
the  larger  place,  and  might  hope  that  He  would 
make  His  early  home  the  centre  of  miraculous 
displays.  Local  pride  was  involved,  and  the 
material  advantage  was  the  only  motive  of  any 
wish  they  had  for  His  presence  among  them. 
Evil  men  may  boast  of  a  distinguished  Christian 
townsman. 

Ver.  24.  No  prophet  is  acceptable,  etc.  Hence 
the  proverb,  '  Physician,  heal  thyself,'  could  not 
be  fulfilled,  i.  e.,  He  could  not  work  here  as  in 
Capernaum.  The  similarity  of  thought  with  the 
saying  in  Matthew  and  Mark  is  an  argument  for 
the  identity  of  the  visits,  the  gi^eat  difference  of 
form  is  a  stronger  argument  against  it. 

Ver.  25.  But  of  a  truth  I  say  unto  you.  God 
had  enabled  the  two  greatest  prophets  in  Israel 
to  grant  the  greatest  blessings  to  foreigners. 
Our  Lord  places  Himself  beside  these  prophets. 
His  hearers  would  regard  this  as  presumptuous. 
He  implies  that  His  course  was  also  ordered  by 
God,  and  thus  gives  a  hint  of  God's  rejection  of 
those  rejecting  Him.  Even  if  the  Nazarenes  did 
not  perceive  this,  as  Jews  they  would  dislike  the 
reference  to  Divine  favor  shown  to  the  Gentiles. 
This  will  account  for  their  rage,  and  the  whole 
occurrence,  including  the  historical  examples,  is 
prophetic  of  the  treatment  He  received  at  the 
hands  of  the  Jewish  nation.  The  boldness  with 
which  He  adduces  these  unwelcome  illustrations 
shows  that  He  had  already  given  up  the  hope  of 
winning  His  hearers.  Knowing  His  patience  we 
may  infer  that  their  jealousy  and  hardness  of 
heart  was  greater  than  the  narrative  itself  has 
stated.  He  knew  His  audience  because  He  had 
lived  among  them,  as  well  as  from  His  super- 
human knowledge.  On  no  theory  of  His  Person, 
can  He  be  accused  of  harshness.  —  Three  years 
and  six  months.  On  this  drought  and  famine  in 
the  days  of  Elijah,  see  i  Kings  xvii.,  xviii.  I 
Kings  xviii.  i,  implies  that  the  drought  ended  in 
the  third  year.  James  v.  17,  agrees  with  the 
verse  before  us.  This  period  of  time  (the  half 
of  seven  years)  was  considered  by  the  Jews  a 
solemn  and  ominous  one  (comp.  Dan.  xii.  7),  but 
that  in  this  case  the  exact  period  is  probably 
given.  The  'third  year'  (i  Kings  xviii.  i)  is  to 
be  counted  from  the  arrival  of  Elijah  in  Zare- 
phath,  where  the  drought  had  already  prevailed 
for  some  time  (i  Kings  xvii.  i-io). 

Ver.  26.  Zarephath.  The  Hebrew  form  ( i 
Kings  xvii.  9).  Now  called  '  Surafend,'  a  large 
inland  village  half-way  between  Tyre  and  Sidon. 
The  ancient  city  was  probably  on  the  coast  (which 
has  greatly  changed),  and  belonged  to  the  terri- 
tory of  Sidon,  hence,  in  the  land  of  Sidon  (or, 
'Sidonia'),  according  to  the  correct  reading. 

Ver.  27.  Many  lepers.  In  2  Kings  vii.  3,  four 
are  spoken  of,  in  the  time  of  Elisha  the  prophet. 
—  Naaman  the  Syrian,  see  2  Kings  v.  i-ig.  The 
miracles  wrought  by  Elijah  and  Elisha  in  the 
cases  referred  to  '  have  a  close  parallelism  with 
those  of  the  Syro-Phoenician  woman   (Mark  vii. 


26)  and  the  ruler's  son  at  Capernaum  (John  iv. 
46).'  This  early  reference  to  blessing  on  the 
Gentiles  would  rejoice  the  heart  of  Theophilus. 

Ver.  28.  Filled  with  wrath.  The  wrath  was 
sinful,  but  natural.  They  were  angry  at  the  re- 
buke, but  their  conduct  only  proved  its  justice. 
We  restore  the  more  graphic  order  of  the 
original. 

Ver.  29.  And  they  rose  up,  tumultuously  from 
their  seats  in  the  synagogue.  —  Cast  him  forth. 
Forced  Him  out,  expelled  Him.  —  Led  him.  That 
He  was  in  their  custody  is  evident.  —  Unto  the 
brow  of  the  hill  whereon  their  city  was  built. 
Nazareth  still  answers  to  this  description.  The 
precipice  was  probably  that  behind  the  Maronite 
church  at  the  present  head  of  the  town,  and  not 
the  so-called  Mount  of  Precipitation,  which  lies 
two  miles  from  Nazareth.  —  Throw  him  down 
head-long.  Compare  the  Tarpeian  rock  at  Rome, 
from  which  the  Roman  mob  cast  unpopular  per- 
sons. 

Ver.  30.  But  he  passing  through  the  midst  of 
them.  As  the  Nazarenes  had  Him  in  custody 
there  was  something  miraculous  in  this  escape. 
That  they  were  struck  blind,  or  that  He  became 
invisible,  is  not  in  accordance  with  the  expression, 
'  passing  through  the  midst  of  them.'  By  allow- 
ing 'His  personal  majesty'  to  appear.  He  might 
effect  this  escape,  but  it  cannot  be  explained  as 
the  result  of  merely  human  decision,  however 
potent  that  has  been  in  disorderly  mobs.  The 
view  that  He,  visible  to  them  all,  passed  through 
them,  making  them  feel  His  superhuman  power 
restraining  them,  showing  them  their  own  power- 
lessness  against  Him,  presents  no  difficulty  to 
those  who  believe  in  miracles,  and  such  a  mira- 
cle was  called  for.  His  time  was  not  yet  come, 
and  He  would  thus  protect  Himself.  Besides,  they 
had  demanded  a  miracle,  and  now  they  obtained 
one,  —  a  miracle  of  judgment  on  them  all,  not 
only  in  the  restraint  then  put  upon  them,  but  in 
the  consequence,  namely,  that  He  went  his  way. 
We  suppose  directly  to  Capernaum,  without  re- 
turning to  Nazareth  at  all. 

Ver.  31.  Came  down  to  Capernaum,  which  was 
situated  on  the  lake,  Nazareth  being  higher  on 
the  hills.  —  A  city  of  Galilee.  This  explanation 
made  by  Luke,  and  the  close  connection  with  the 
occurrence  at  Nazareth,  lead  us  to  maintain  the 
usual  view,  that  this  was  the  transfer  from  Naza- 
reth to  Capernaum,  mentioned  in  Matt.  iv.  13. — 
And  he  was  teaching  them.  This  was  His  habit. 
But  the  reference  here  is  to  a  particular  occasion, 
hence  the  clause  should  be  separated  from  the 
preceding.  On  the  substance  of  His  teaching  at 
this  time,  comp.  Mark  i.  15. — On  the  Sabbath- 
day.  A  particular  day  when  the  miracles  were 
wrought  (vers.  33-40).  For  convenience  of  com- 
parison, however,  we  join  the  verses  to  this  sec- 
tion. 

Ver.  32.  At  his  teaching.  Not  simply  at  the 
manner,  as  in  Nazareth.  —  For  his  word  was  with 
authority.  The  same  idea  is  expressed  in  Matt, 
vii.  28,  29.  The  comparison  with  the  astonish- 
ment in  Nazareth  suggests,  that  they  felt  more 
than  the  (one  of  authority  ;  they  must  have  felt 
the  authority  itself.  He  not  only  claimed  power 
in  His  words,  but  exercised  it  with  His  words. 


374  THE    GOSPEL   ACCORDING    TO    LUKE.         [Chap.  IV.  33-44. 

Chapter  IV.  33-44. 
Miracles  at  Caper/iawn,  and  Subsequent  Activity. 

33  «    A  ND  in  the  synagogue  there  was  a  man,  which  had  a  spirit  a  mark  i.  23 

-'-J^  of  an  unclean  devil,^  and  ^  cried  out  with  a  loud  voice, 

34  Saying,'^  Let  us  alone  ;  *  what  have  we  to  do  with  thee,  thoii- 
Jesus  of  Nazareth  }  art  thou  come  to  destroy  us  }     I  know  thee 

35  who   thou  art;  the   Holy  One  of  God.     And  Jesus  *  rebuked '^  ^^'■- 4'- 
him,  saying,  Hold  thy  peace,  and  come  out  of  ^  him.     And  when 

the  deviP  had  thrown  him^  in  the  midst,  he  came  out  of  ^  him, 

36  and   hurt  him  not.'^     And  they   were  all  amazed,^  and  spake 
among  themselves,^  saying.  What  a  word  is  this  !  ^^  for  '^  with  au-  c  Ver.  32- 
thority  and  power  he  commandeth  the  unclean  spirits,  and  they 

37  come  out.      And  ^  the  fame  of  him  went  out  ^^  into  every  place  d  ver.  14. 
of  the  country  ^^  round  about. 

38  *  And    he   arose  out    of  ^^  the  synagogue,   and    entered    into  ^  matt.  vUi 
Simon's  house.     And  Simon's  wife's  mother  •''was  taken  ^*  with     Mark  i.  29 

-33- 

39  a  great  fever;  and  they  besought  him  for  her.     And  he  stood^  ^^"■'^•24- 
over  her,  and  "  rebuked  the  fever  ;  and  it  left  her  :  and  immedi-  s  ^fj^^^'j; 
ately  she  arose  ^^  and  ministered  unto  them.  viii^V4^''''^ 

40  Now  ^^  *  when  the  sun  was  setting,  all  they  that  had  any  sick  ^  comp. 
with  divers  diseases  brought  them  unto  him  ;  and  *he  laid  his  '' see  Mark  v. 

o  )  23. 

41  hands  on  every  one  of  them,  and  healed  them.     ''^^And  devils  ^'^  k  Mark  i.  34. 
also  came  out  of  ^  many,  crying  out,  and  saying,  Thou  art  Christ  ^^  i  See  Matt. 
^the  Son  of  God.  And  he  "*  rebuking  them  ^^  suffered  them  not  to  m  ver.  35. 
speak :  for  ^"^  they  knew  that  he  was  '^^  Christ. 

42  "  And  when  it  was  day,  he  departed  ^  and  went  into  a  desert  »  mark  1.35 
place  :  and  "the  people ^^  sought^  him,  and  came  unto  him,  and  "  Comp.Mark 

43  stayed  ^^  him,  that  he  should  not  depart  '^^  from  them.  And  ^'^ 
he  said  unto  them,  I  must  preach  ^^  the  kingdom  of  God  to  ^^ 
other  cities  also  :  for  therefore  am  ^^  I  sent. 

44  And  he  preached  v  in  the  synagogues  of  Galilee.^*'  p  Comp.Mark 

^  demon  2  insert  he  ^  omit  saying  ^  Ah  !  ^  from 

^  insert  clown         '  having  done  him  no  hurt       ^  amazement  came  upon  all 
^  they  spake  together,  one  with  another  ^o  What  is  this  word  .'' 

^^  there  went  forth  a  rumor  concerning  him  12  region 

^8  rose  up  from  "  holden  ^^  rose  up  ^^  And 

"  demons         i^  ^jy^n  Christ  i^  And  rebuking  them,  he         2°  because 

2^  insert  the  ^^  came  out  ^^  multitudes  24  insert  after 

-5  would  have  stayed  26  g^  27  gut  28  bring  the  good  tidings  of 

•-»  was  80  judea,  but  many  aticient  authorities  read  Galilee. 

Chronology.  This  section  corresponds  ex-  this  chapter,  and  in  the  former  passage  it  is  dis- 
actly  in  its  details  with  Mark  i.  21-39  (Matt.  viii.  tinctly  asserted  that  the  four  disciples  went  with 
14-17  is  the  parallel  to  vers.  38-42).  Mark  is  Him  into  Capernaum  on  this  occasion.  The 
more  exact  in  placing  these  occurrences  after  the  miraculous  draught  of  fishes  (chap.  v.  i-ii)  there- 
calling  of  the  first  four  Apostles.  Ver.  38  implies  fore  took  place  after  the  rejection  at  Nazareth, 
a  previous  intimacy  with  Simon  Peter.  Mark  i.  and  before  the  miracles  here  recorded. 
21,  22,  corresponds  exactly  with  vers.  31,  32  of  Vers.  33-37.     The  Healing  of  a  Demoniac 


Chap.  V.  i-ii.]        THE   GOSPEL   ACCORDING   TO    LUKE. 


375 


in  the  synagogue  at  Capernaum.  See  on  Mark 
i.  23-28.  —  A  spirit  of  an  unclean  demon  (ver.  33). 
Mark  :  '  in  an  unclean  spirit.'  '  Spirit '  is  defined 
by  '  unclean  demon  ; '  the  word  '  unclean  '  being 
inserted,  either  because  in  Greek  '  demon  '  might 
be  either  good  or  bad,  and  Luke,  when  speaking 
of  a  '  demon  '  for  the  first  time,  would  naturally 
define  which  kind  he  meant ;  or  perhaps,  because 
the  effect  upon  the  possessed  person  made  the 
word  peculiarly  appropriate.  —  All !  The  word 
occurs  only  here.  In  the  parallel  passage  (Mark 
i.  24)  it  is  to  be  omitted.  It  means  either  '  let  be,' 
'  let  us  alone,'  or  more  probably,  '  Ah  ! '  a  cry  of 
wonder  mixed  with  fear.  —  Having  done  him  no 
hurt.  This  detail  is  added  by  Luke,  the  physi- 
cian. —  What  is  this  word  ?  Of  what  kind  is  it  ? 
—  For,  or  'that,'  with  authority  and  power  (ver. 
36).  The  former  refers  to  the  power  which  He 
had,  the  latter  to  its  exercise. 

Vers.  38-41.  Healing  of  Simon's  Wife's 
Mother,  etc.  See  on  Matt.  viii.  14-17  ;  Mark  i. 
29-34.  The  definite  language  of  Mark  i.  29,  as 
well  as  that  of  ver.  38,  show  that  this  miracle  oc- 
curred immediately  after  the  one  last  recorded. 
(The  deviation  from  the  chronological  order  in 
Matthew's  account  can  be  readily  explained. )  — 
With  a  great  fever  (ver.  33).  A  technical  medi- 
cal expression,  used  by  Luke  only.  — And  he 
stood  over  her  (ver.  39).  Peculiar  to  Luke,  but 
implied  in  the  other  accounts. —  Laid  his  hands  on 
every  one  of  them  (ver.  40).  Peculiar  to  Luke. 
The  toilsome  nature  of  our  Lord's  activity  is  thus 


brought  out.  —  The  crying  out  of  the  demons  is 
more  distinctly  asserted  here  (ver.  41),  but  the 
prohibition  mentioned  by  Mark  includes  this. 
'Christ '  (ver.  41). is  to  be  omitted. 

Vers.  42-44.  Retirement  and  Subsequent 
Preaching.  Mark  (i.  35-39)  is  much  fuller. 
The  difference  in  the  words  of  the  two  accounts  is 
remarkable.  —  Bring  the  good  tidings.  Lit., 
'evangelize.'  The  word  does  not  occur  in  Mat- 
thew and  Mark.  — For  therefore  was  I  sent  (ver. 
43).  'For  to  this  end  came  I  forth'  (Mark). 
The  two  independent  accounts  suggest  the  har- 
mony of  will  between  the  Father  and  the  Son  in 
the  coming  work  of  Redemption. — He  preached 
(was  preaching,  continued  to  preach)  a  different 
word  from  that  in  ver.  43,  meaning  to  proclaim 
as  a  herald  does.  —  In  the  synagogues  of  Judea 
(ver.  44).  This  is  the  more  probable  reading.  If 
the  common  reading  be  accepted,  we  can  identify 
this  journey  with  that  spoken  of  in  Mark  i.  39. 
Luke  probably  gives  here  a  general  sketch  of  our 
Lord's  first  circuit  in  Galilee,  and  includes  also 
the  journey  to  Jerusalem,  mentioned  in  John  v., 
which  took  place  not  very  long  afterwards  (or 
before,  according  to  some).  It  is  characteristic 
of  Luke  to  sum  up  or  anticipate  this.  But  as 
none  of  the  first  three  evangelists  ever  allude  to 
these  earlier  journeys  to  Jerusalem,  and  such  an 
allusion  here  seemed  strange,  the  transcribers 
soon  changed  'Judea'  into  'Galilee,'  which  is 
found  in  many  ancient  authorities.  The  latter 
reading  is,  however,  retained  by  many  editors. 


Chapter  V.    i-ii. 
The  Miraculous  DraugJit  of  Fishes  ;  the  Call  of  the  Fishermen. 

1  "  yV   ND^  it  came  to  pass,  that,^  as  ^  the  people'^  pressed  upon  "■  ^'^f- 

xx  him  to  hear^  the  word  of  God,  he  stood  ^  by  *the  lake  of 

2  Gennesaret,     And ''  saw  two  ships  ^  standing  by  the  lake 


Matt.  iv.  18 
-22  ;  Mark 
i.  16-20; 

but     -'°'^"  '■  '*'*" 


lii.  17;  Josh, 
xii.  3  ;  xiii. 
27. 


the  fishermen  were  ^  gone  out  of  them,  and  were  washing  their  ^  ^^^'-^^' 

3  nets.  And  he  entered  into  one  of  the  ships,^  which  was 
Simon's,  and  prayed  ^^  him  that  he  would  thrust  out  ^^  a  little 
from  the  land.     And  "  he  sat  down,  and  taught  the  people  ^^  out  c  Comp.Matt 

4  of  the  ship.13     Now  ^^  when  he  had  left  speaking,  he  said  unto     MaVklv.  1 
Simon,  ^  Launch  ^^  out   into   the  deep,  and  let  down  your  nets  d  Comp.john 

5  for  a  draught.     And  Simon  answering  said  unto  him,^*^  *  Master,  e  Greek  as  in 
■''we  have^'^  toiled  all  the  ^^  night,   and  have   taken ^^  nothing:     24,  25;  (x. 

6  nevertheless  "^^  at  thy  word  I  will  let  down  the  net.^^     And  when  ,  's'oniy. 

/  Comp.  John 

they  had  this  done,^^  ^  they  inclosed  a  great  multitude  of  fishes  :     "''•  3- 

7  and  their  net  brake.^^     And  they  beckoned  unto  "  their  part-  g  job  xii.  6. 


1  Now 

2  otnit  that                         3  ^^hjig 

*  multitude 

6  and  heard 

®  that  he  was  standing 

■^  insert  he 

^  boats 

9  had                                   10  asked 

"  to  put  out 

'-  multitudes 

'3  boat                                1"  And 

15  Put 

^^  answered  and 

said                            "  ()„in  have 

1^  oimt  the 

^9  took 

'^  but                       21  ngts 

22  having  done  this 

'^  the  best  authorities  read  nets  were  breakina:. 


376  THE   GOSPEL   ACCORDING    TO    LUKE.         [Chap.  V.  i-ii, 

ners,2*  which  were  ^^  in  the  other  ship/^  that  they  should  come 
and  help  them.     And  they  came,  and  filled  both  the  ships,^  so 

8  that  they  began  to  sink.     When  Simon  Peter  saw  it,  he  ^^  fell 

down  at  Jesus'  knees,  saying  ''  Depart  from  me ;  for  I  am  a  sin-  ^  |5^  '^a"- 

9  ful  man,  O  Lord.     For  he  was  astonished,  and  ^'''  all  that  were 
with   him,  at  the  draught  of  the  fishes  which  they  had  taken  : 

10  And  so  was  also  ^*^  James,  and  John,  the  ^^  sons  of  Zebedee, 
which  ^^  were  partners  with  Simon.  And  Jesus  said  unto 
Simon,    Fear   not;    from   henceforth   thou    shalt   *  catch   men.  z  2  Tim.  11.26 

1 1  And   when    they   had    brought    their  ships  ^  to  ^  land,  *  they  ^  ^^^\ 
forsook  ^^  all,  and  followed  him. 

"^^  Of  nit  which  were 


chap.  i. 
comp.  ver. 
26. 


comp. 
ver.  28. 


2'*  fellows 

^^  But  Simon  Peter,  when  he  saw  it, 

2'^  amazement  seized  on  him,  and  on 

29  who  ^°  insert  the 


2^  and  likewise  on 

31  left 


Time.  The  miraculous  draught  of  fishes  took 
place  shortly  after  the  rejection  at  Nazareth,  but 
before  the  healing  of  Simon's  mother-in-law  (chap, 
iv.  38,  39)  ;  for  at  that  time  these  four  fishermen 
were  already  in  close  attendance  upon  our  Lord 
(Mark  i.  29,  30).  The  indefinite  language  of 
Luke  in  regard  to  time,  plainly  admits  of  this  view. 

Identity  with  the  occurrence  related  in  dif- 
ferent form  by  Matthew  (iv.  18-22)  and  Mark  (i. 
16-20).  Reasons  for  believing  that  all  three  Evan- 
gelists refer  to  the  same  call  of  the  fishermen, 
Matthew  and  Mark  giving  prominence  to  the  call, 
and  Luke  to  the  miracle  which  preceded  it,  and 
prepared  for  obedience  to  it  :  (i.)  Luke  intends 
us  to  understand  that  this  was  the  call  of  Peter 
and  his  companions  to  follow  Christ  constantly. 
(2.)  A  repetition  of  the  promise  to  make  them 
'  fishers  of  men  '  is  improbable.  (3.)  A  two-fold 
leaving  of  their  nets  is  equally  so.  (4.)  The 
omission  of  the  miracle  by  the  other  two  Evange- 
lists is  not  against  the  identity,  for  such  omissions 
occur  when  there  can  be  no  doubt  that  they  are 
telling  of  the  same  occurrence.  (5.)  A  previous 
acquaintance  with  Peter  seems  to  be  implied  here, 
but  that  does  not  prove  that  he  had  been  called 
before,  for  John  (i.  41,  42)  tells  us  of  an  acquaint- 
anceship before  the  call.  (6.)  No  mention  is 
made  of  Andrew,  but  ver.  9  tells  of  others  in 
Peter's  boat,  while  in  chap.  vi.  14  Andrew  is 
mentioned  as  having  already  been  a  disciple,  and 
then  chosen  as  an  Apostle.  Peter  here  is  an  ex- 
ample for  us  :  To  hear  when  the  Lord  speaks  ;  to 
labor  when  He  commands  ;  to  believe  what  He 
promises ;  to  follow  whither  He  calls.  The 
fishermen  were  blessed  while  laboring  in  their 
own  calling. 

Ver.  I.  The  multitude.  His  influence  was  al- 
ready great. — The  lake  of  Gennesaret,  i.  e.,  the 
Sea  of  Galilee  (see  on  Matt.  iv.  18).  Luke  alone 
uses  the  former  name. 

Ver.  2.  By  the  lake.  Either  by  the  shore  of 
the  lake,  or  possibly  drawn  up  on  the  shore. — 
Washing  their  nets.  After  the  night  of  toil 
(ver.  5). 

Ver.  3.  Which  was  Simon's.  This  does  not 
prove  Simon  to  be  the  older  brother.  As  our 
Lord  walked  on  the  shore  of  the  lake.  He  came 
first  to  this  boat,  and  Simon  was  probably  near  it. 


—  Taught  the  multitudes  out  of  the  boat.     Comp. 

Matt.  xiii.  2. 

Ver.  4.  Simon.  Evidently  the  steersman  of 
the  boat.  —  Put  out  into  the  deep,  /.  e.,  the  deep 
water  Luke  always  uses  proper  nautical  phrases. 
Addressed  in  the  singular,  to  Simon.  — Let  down 
your  nets.  Addressed  to  all  the  fishermen  in  the 
boat.  Our  Lord  first  makes  a  slight  request  of 
Simon,  then  after  His  discourse  a  greater  one, 
calling  for  more  confidence  in  Himself. 

Ver.  5.  Master.  Not  '  teacher,'  but  a  title  of 
respect,  not  involving  a  close  personal  relation. 

—  We  toiled.  Not  'have  toiled,'  for  that  implies 
that  they  had  just  stopped.  Peter  gives  an  ac- 
count of  the  last  night's  labor.  —  All  night.  The 
usual  time  for  fishing,  comp.  John  xxi.  2.  —  But, 
not  '  nevertheless.'  —  At  thy  word.  On  account 
of  thy  word.  This  involved  faith,  yet  the  pro- 
verbial superstition  of  fishermen  may  have  entered 
here.  —  I  will  let  down  the  nets.  He  speaks  as 
the  director  of  the  fishing  party.  —  The  signifi- 
cance of  this  verse  for  '  fishers  of  men '  is  obvi- 
ous. 

Ver.  6.  Having  done  this.  A  number  were 
engaged.  —  Were  breaking,  /.  e.,  '  began  to  break,' 
just  as  in  ver.  7,  'were  sinking  '  means  'began  to 
sink.'  The  nets  did  not  break,  nor  the  boats 
sink.  God  sometimes  allows  dangers  to  begin, 
that  our  faith  may  be  increased. 

Ver.  7.  Beckoned.  Probably  on  account  of 
the  distance  ;  not  from  amazement,  as  some  of 
the  Fathers  have  thought.  Fishermen's  signals 
require  little  explanation.  —  Their  fellows,  /.  e., 
the  sons  of  Zebedee  (ver.  10).  Not  necessarily 
'partners.' 

Ver.  8.  Simon  Peter.  His  full  name  is  given 
at  this  turning-point  of  his  life.  — Fell  down,  etc 
Not  an  act  of  worship,  but  a  recognition  of  God's 
power  in  Jesus.  —  Depart  from  me.  Go  out  from 
me,  /.  e.,  from  my  boat.  This  is  like  Peter. 
This  miracle  took  place  not  only  in  his  presence, 
but  in  his  boat,  his  net,  his  fishing.  —  For  I  am  a 
sinful  man.  It  was  not  superstition,  but  a  sense 
of  unworthiness.  In  Jesus  he  recognized  to  some 
extent  the  holiness  as  well  as  the  power  of  God. 
Such  a  feeling  always  exists  in  similar  cases.  But 
Christ  makes  'sinful  man'  at  peace  with  a  holy 
God.     It  is  not  necessary  to  suppose  that   Peter 


Chap.  V.  1-39.]  THE   GOSPEL  ACCORDING   TO    LUKE.  377 

had  but  lately  committed  some  crime,  that  he  felt     on  Matt.  iv.  19.     Here  the  three  narratives  coin- 
the  want  of  faith  in  what  he  had  said  before  (ver.     cide. 


),  that  he  was  afraid  of  drowning,  or  that  he         Ver.  11.     They  left  all.      The  special   call   to 
ad   left  the   Master   and  now  felt  that  he  had     James   and  John   (Matt.   iv.    21)   probably  mter- 


been  guilty  in  so  doing.     Our  Lord  knew  how  to  vened.  —  Followed   him.       Luke    thus    indicates 

answer  better  than  Peter  did  to  ask.     Instead  of  thai   they  thenceforth   constantly  attended   Him. 

departing  from  Peter,  He  drew  Peter  to  Himself,  The  whole  occurrence  was  allegorized  very  early  : 

and  the  reason  Peter  urged  was  the  reason  for  the  boat  being  taken  as  representing  the  Church  ; 

making  him   cling  more  closely  to  his  powerful  the  net,  doctrine  ;   the  sea,   the   heathen  world  ; 

and  holy  Master.  the  bursting  of  the  net,  heresies.     The  fish  was  a 

Ver.  9.  Amazement  seized,  etc.  This  miracle  favorite  symbol  among  the  early  Christians,  es- 
seems  more  than  one  of  knowledge.  It  is  true  the  pecially  as  the  initial  letters  of  the  Greek  phrase  : 
shoals  of  fish  in  the  lake  are  very  thick,  but  the  Jesus  Christ,  son  of  God,  Saviour,  made  up  the 
promise  of  ver.  10  ('  Henceforth  thou  shalt  catch  word  meaning  fish  (Ix'^vc).  Much  of  this  is  fanci- 
men')  points  to  an  influence  of  Christ's  upon  the  ful.  The  miracle  after  the  resurrection  (John 
fish.  Trench  :  '  Christ  here  appears  as  the  ideal  xxi.),  in  which  Peter  was  equally  prominent,  when 
man,  the  second  Adam  of  the  eighth  Psalm  :  the  Shepherd's  duty  was  added  to  that  of  the 
"Thou  madest  him  to  have  dominion  over  the  Fisher,  forms  a  parallel  and  contrast  to  this  one. 
works  of  thy  hands:  Thou  hast  put  all  things  The  earlier  miracle  is  'symbolical  of  the  gather- 
under  His  feet  —  the  fowl  of  the  air,  and  the  fish  ing  of  men  into  the  outward  kingdom  of  God  on 
of  the  sea,  and  whatsoever  walketh  through  the  earth,  from  which  they  may  be  lost ; '  the  later 
paths  of  the  seas  "  (vers.  6,  S).'  one  of  '  the  gathering  of  the   elect  souls  into  the 

Ver.  ID.     James  and  John.     See  on  Matt.  x.  2.  kingdom  of  glory,  none  of  whom  will  be  lost.' 

—  From  henceforth  thou  shalt  catch  men.      See  Trench  (after  Augustine). 


Chapter   V.   12-39. 
T/te  Healing  of  a  Leper  ;  Events  grouped  together  by  Three  Evangelists. 

12  A   ND  it  came  to  pass,  when  1  he  was  in  a  certain  city ,2  "be-  a^K-vT^ix^ 
t\.   hold  a  man  full  of  leprosy ;  who  seeing  Jesus  fell  ^  on  his    i-  40-44- 
face,  and  besought  him,  saying,  Lord,  if  thou  wilt,  thou  canst 

13  make  me  clean.  And  he  put^  forth  his  hand,  and  touched  him, 
saying,  I  will :  be  thou  clean.^     And  immediately  ^  the  leprosy 

14  departed  from  him.  And  he  charged  him  to  tell  no  man  :  but 
go,  and  shew  thyself  to  the  priest,  and  offer  for  thy  cleansing, 
according  as  Moses  commanded,  for  a  testimony  unto  them. 

I  e;  *  But  so  much  the  more  went  there  a  fame  abroad  of "'  him  :  and  h  Comp.Mark 

1.  4S- 

great  multitudes  came  together  to  hear,  and  to  be  healed  by 

16  him  ^  of  their  infirmities.     And  ^  "  he  withdrew  himself  into  the  ^  Comp.Mark 

1.35;  chap. 

wilderness,^*^  and  prayed.  ^| '-'  "'• 

17  And  it  came  to  pass  on  a  certain  day,^^  as  he  was  teaching, 

that ^2  there  were  Pharisees  and  ''doctors  ^^  of  the  law  sitting  by,  d  Acts  v.  34; 

I  rim.  1.  7; 

which  ^*  were  come  out  of  every  town  ^'^  of  Galilee,  and  Judea,    comp.  chap, 
and  Jerusalem  :  and  *  the  power  of  the  Lord  was  present  to  heal  ^  Sm  chap. 

18  them.^^    -^And,  behold,  men  brought  in  ^^  a  bed  a  man   which / Matt.  ix. 

,Q  ...  2-8;  Mark 

was  taken  with  a  palsy  :  ^^  and  they  sought  means  ^^  to  brmg  him    ii-  3-12- 

19  in,  and  to  lay  him  before  him.  And  when  they  could  not  find  ^o 
by  what  rvay  they  might  bring  him  in  because  of  the  multitude, 

^  while  ^  one  of  the  cities  ^  and  when  he  saw  Jesus  he  fell 

*  stretched  ^  made  clean  ®  straightway 

■^  abroad  the  report  concerning  *  omit  by  him  ^  But 

1"  in  the  deserts  ^'  one  of  those  days  ^^  that  he  was  teaching,  and 

13  teachers  "  who  ^^  village  ^^  was  with  him  to  heal 

^■^  bring  on  ^^  that  was  palsied  ^®  omit  means  '^^  not  finding 


378  THE   GOSPEL  ACCORDING   TO    LUKE.        [Chap.  V.  12-39. 

"they  went  upon 21  the  housetop,  and  let  him  down  " through -f" ^'^sam.  bo 
20  the  tihns22with  Ms  conch,  into  the  midst  before  Jesus.     And     ^^''■^^'''■ 


when  he  saw  23  their  faith,  he  said  unto  him,'^  Man,  thy  sins  are 


k  Comp.Mark 
ii.  4. 


21  foro-iven  thee.  And  the  scribes  and  the  Pharisees  began  to 
reason,    saying,   Who   is   this  which  ^^  speaketh   blasphemies? 

22  Who  can  forgive  sins,  but  God  alone }  But  when  Jesus  per- 
ceived their  thoughts,  he  answering^^  said  unto  them,     What 

23  reason   ye   in   your   hearts .''     Whether   is  easier,  to  say,  Thy 

24  sins  be 2''  forgiven  thee  ;  or  to  say,  Rise  up28  and  walk.?  But 
that  ye  may  know  that  the  Son  of  man  hath  power  2^  upon  earth 
to  forgive  sins,  (he  said  unto  the  sick  of  the  palsy,)^*'  I  say  unto 
thee,  Arise,  and  take  up  thy  couch,  and  go  into  ^i  thine  house. 

25  And  immediately  he  rose  up  before  them,  and  took  up  that 
whereon  he  lay,  and  departed   to  his  own22  house,  glorifying 

26  God.     And  they  were  all  amazed,^^  and  they  glorified  God,  and 

were  filled*  with  fear,   saying.   We  have  seen  strange  things  'j^'l^g^g^i^^ 

to-day.  verh."""*^ 

27  And  *  after  these  things  he  went  forth,  and  saw  3*  a  publican,  ^  matt^jx. 
named  Levi,  sitting  at  the  receipt  of  custom  :  and  he  said  ^  unto    "•  '4-22. 

28  him,  Follow  me.      And  '  he  left  ^6  all,  rose  ^7  up,  and  followed  ^  Comp.  ver. 

29  him.     And  Levi  made  him  a  great  "^  feast  in  his  own  ^2  house  :  '«  chap.  xiv. 
and  "  there  was  a  great  company  ^^   of  publicans  and  of  others  «comp.  chap. 

30  that  sat  down  ^^  with  them.  But  their  scribes  and  Pharisees  ^^ 
murmured  against  his  disciples,  saying,  Why  do  ye  eat  and 

31  drink  with  ^^  publicans  and  sinners.''  And  Jesus  answering 
said  unto  them,  They  that  are  whole  ^  need  not  ^^  a  physician  ; 

32  but  they  that  are  sick.     "I  came  not**  to  call  the  righteous,*^  "  P°™p-J°hD 

33  but  sinners  to  repentance.     And  they  said  unto  him,  Why  do  *^ 

the  disciples  of  John  fast  often,  anJ  make  ^  prayers,  and  like-  ^  ^^^^-  "•  ^'^ 
wise  *'  the  disciples  of  the  Pharisees  ;  but  thine  eat  and  drink  } 

34  And  he  ^^  said  unto  them.  Can  ye  make  the  children  *^  of  the 

35  bridechamber  fast,  while  the  bridegroom  is  with  them  .-*  But 
the  ^^  days  will  come,^^  when  °2  the  bridegroom  shall  be  taken 
away  from  them,  and^^  then  shall  ^*  they  fast  in  those  days. 

36  And  he  spake  also  a  parable  unto  them;  No  man  putteth  a 
piece  of  a  new  garment  upon  an  old  ;  if  otherwise,  then  both 

-^  up  to  22  tiles  28  seeing  2*  f,„^if  unto  him 

^®  that  26  gu(.  Jesus  perceiving  their  reasonings,  answered  and 

^■^  are  28  Arise  29  authority 

8°  him  that  was  palsied  si  ^nto  82  g„^if  q^u 

S3  astonishment  seized  on  them  all  84  beheld 

s5  place  of  toll,  and  said  36  forsook  s^  ^nd  rose 

88  multitude  39  ^g^e  sitting  at  meat 

*°  the  Pharisees  and  their  scribes  4i  insert  the 

^2  in  health  43  h^ve  no  need  of  44  ^^^  not  come 

^5  righteous  men  ^^  ^^^^/^  ^j^y  ^^  47  ^^^^^f  ^\^q 

*^  Jesus  49  sons  5o  o,nit  the  si  ( . )  instead  of  (, ) 

S2  and  when  53  ^^^^/^  ^nd  54  ^yjn 


Chap.  V.  12-39.]         THE    GOSPEL  ACCORDING   TO    LUKE.  379 

the  new  maketh  a  rent,  and  the  piece  that  was  taken  out  of  the 
n  new  agreeth  not  with  the  old.^^     And  no  man  putteth  new  wine 

into  old  bottles  ;  ^^  else  the  new  wine  will  burst  the  bottles,^ 
2>^  and  ^''   be  spilled,  and  the  bottles  ^^  shall  ^^  perish.     But  new  wine 
39  must  be  put  into  new  bottles  ;  ^^  and  both  are  preserved.'''^     No 

man  also*^^  having  drunk  old  wine  straightway  ^^  desireth  new  ; 

for  he  saith,  The  old  is  better. "^^ 

^^  No  man  rendeth  a  piece  from  a  new  garment  and  putteth  it  upon  an  old 
garment ;  else  he  will  rend  the  new,  and  also  the  piece  from  the  new 
will  not  agree  with  the  old. 

^^  skins  ^"^  and  itself  will  ^^  will  ^^  fresh  skins 

^°  omit  and  both  are  preserved.  ^^  And  no  man  ^'^  omit  straightway 

63  good. 

'saw  '  (Matthew  and  Mark)  ;  observed,  noticed, 
looked  on. — Forsook  all.  Peculiar  to  Luke.  It 
implies  not  only  the  actual  relinquishment  of 
what  he  was  then  doing,  but  the  spirit  in  which 
he  followed. 

Vers.  29-39.  Levi's  Feast,  etc.  This  oc- 
curred at  a  later  date.  See  on  Matt.  ix.  10-17  J 
Mark  ii.  15-22. 

Ver.  29.  A  great  feast  for  him  in  his  house. 
Mentioned  by  Luke  only,  but  implied  in  the  other 
accounts. 

Ver.  30.  Why  do  ye  eat,  etc.  Matthew  and 
Mark  represent  the  objection  as  raised  against 
the  conduct  of  our  Lord.  But  the  disciples  also 
ate  with  the  publicans  and  smners.  The  result 
would  be  a  protest  from  the  Pharisees  against 
both  the  Master  and  His  disciples. 

Ver.  33.  And  they  said  to  Mm.  This  seems 
to  refer  to  the  Scribes  and  Pharisees  (ver.  30). 
Matthew  makes  'the  disciples  of  John'  the  ques- 
tioners, and  Mark  joins  both  classes.  Both  were 
present ;  they  were  together  in  their  practice 
(see  on  Matt.  ix.  14),  as  probably  in  their  objec- 
tions.—  The  disciples  of  John,  etc.  This  is  not 
in  the  form  of  a  question.  —  And  make  prayers. 
Peculiar  to  Luke.  It  refers  to  stated  prayers, 
like  those  of  ascetics. 

Ver.  34.  Can  ye  make,  etc.  Luke  brings  out 
the  reason  why  the  objectors  must  fail  to  make 
the  disciples  fast. 

Ver.  35.  See  on  Matt.  ix.  15.  Observe  the 
solemnity  of  the  correct  reading. 

Ver.  36.  Else  he  will  rend  the  new,  and  also, 
etc.  This  part  of  the  verse  differs  from  the  par- 
allel passages,  in  representing  a  double  disadvan- 
tage. '  In  Matthfew  and  Mark  the  mischief  done 
is  differently  expressed.  Our  text  is  very  sig- 
nificant, and  represents  to  us  the  spoiling  of  both 
systems  by  the  attempt  to  engraft  the  new  upon 
the  old  :  the  new  loses  its  completeness  ;  the  old, 
its  consistency.'     Alford. 

Vers.  37,  38.  See  on  Matt.  ix.  17.  Few  pas- 
sages given  by  all  three  Evangelists  have  been 
so  altered  by  the  copyists,  and  in  none  does  the 
independence  of  the  three  appear  more  clearly. 

Ver.  39.  And  no  man  having  drunk  old  wine 
desireth  new ;  for  he  saith,  The  old  is  good.  Some 
authorities  read  '  better'  (as  in  E.  V.)  ;  a  reading 
due  to  an  attempt  to  explain  the  sense.  This 
verse  gives  completeness  to  our  Lord's  discourse 
and  contains  the  final  answer  to  the  objection 
raised  in  ver.  33.  There  is  no  comparison  be- 
tween  the   relative   excellence   of  new   and  old 


Chronology.  The  occurrences  mentioned  in 
this  section  are  detailed  by  Matthew  and  Mark. 
The  latter  (i.  40-  ii.  22)  places  them  in  the  same 
order,  but  Matthew  inserts  the  healing  of  the  leper 
immediately  after  the  Sermon  on  the  Mount  (chap, 
viii.  1-4),  and  groups  the  other  events  together 
after  the  return  from  Gadara  (ix.  2-17).  The 
order  of  Mark,  up  to  the  call  of  Levi  (Matthew), 
is  exact,  but  Levi's  feast  belongs  to  a  later  period. 
See  on  Matt.  ix.  2-17  ;  viii.  i  ;  comp.  Mark  i.  40- 
ii.  22.  The  chief  peculiarity  of  Luke's  account 
is  in  ver.  39. 

Vers.  12-16.  Healing  of  a  Leper.  One  of 
the  cities  (ver.  12).  Probably  not  Capernaum. — 
Full  of  leprosy.  A  term  of  medical  accuracy, 
probably  referring  to  the  severity  of  the  disease 
in  this  case.  On  this  disease,  see  Matt.  viii.  2. 
In  ver.  14,  there  is  a  change  to  the  direct  address  : 
but  go,  and  shew  thyself,  etc.  Ver.  16  breaks  off 
the  direct  connection  of  time  with  what  follows ; 
the  length  of  the  interval  is  uncertain. 

Vers.  17-26.  Healing  of  the  Paralytic. 
See  on  Matt.  ix.  2-8 ;  Mark  ii.  1-12.  This  ac- 
count contains  marks  of  independence. 

Ver.  17.  On  one  of  those  days.  Probably  re- 
ferring, but  very  indefinitely,  to  the  preaching  tour 
of  chap.  iv.  44.  —  Pharisees  and  teachers  of  the 
law.  Peculiar  to  Luke  ;  but  the  other  Evangelists 
speak  of  the  '  scribes '  as  objecting.  —  Out  of  every 
village,  etc.  From  all  parts,  not  necessarily 
from  each  and  every  village.  — Jerusalem.  Prob- 
ably they  had  come  with  hostile  purpose,  since 
on  this  occasion  we  first  discover  an  indication  of 
antagonism.  —  And  the  power  of  the  Lord  was 
with  him  to  heal.  Some  authorities  read  :  '  that 
he  should  heal  them.'  '  Lord '  refers  to  God, 
although  Luke  often  applies  the  term  to  our 
Lord. 

Ver.  19.  Through  the  tiles.  The  tiles  on  the 
flat  roof  of  the  house  itself  were  removed  (see  on 
Mark  ii.  4). 

Ver.  21.  Began  to  reason.  The  opposing 
thought  arose  at  once,  and  it  was  soon  answered. 

Ver.  26.  And  astonishment  seized  on  them  all, 
etc.  Luke  alone  mentions  all  three  emotions  of 
wonder,  gratitude,  and  fear.  Matthew  speaks  of 
the  last  two  ;  Mark  of  the  first  two.  Matthew  in- 
dicates that  these  feelings  were  those  of  the 
people,  not  of  the  scribes  and  Pharisees.  — 
Strange  things.  Our  word  paradox  is  taken 
from  the  word  here  used. 

Vers.  27,  28.  The  Call  of  Levi.  See  on 
Matt.  ix.  9  ;  Mark  ii.  13,  14.  —  Beheld,  more  than 


380  THE    GOSPEL   ACCORDING   TO    LUKE.         [Chap.  VL  i-ii 

wine,  but  simply  a  statement  of  the  wish  ('  desir-  is  Jewish  ;  the  '  new,'  what  is  distinctively  Chris- 

eth')  of  one   accustomed  to  drinking  old  wine,  tian,  the  grace  and  freedom  of  the  gospel. — The 

The  one  accustomed  to  the   old  wine,  says  :  the  first  disciples,  as  Jews,  were  not  ready  at  once  to 

old  is  pleasant,  good  enough  for  me,  I  have   no  relish  the  new  wine.  —  The  warning  against  bring- 

desire  to  try  the   new.     This  is  precisely  the  at-  ing  legalism  into  the  gospel  is  contained  in  all 

titude  of  a  false  conservatism.     The  original  ap-  the   accounts  ;   but  here  we  have  a  much  needed 

plication  to  the    objectors  was  intended  by  our  admonition  to  patience.     Even  if  men  oppose  the 

Lord  mainly  for  the  instruction  of  His  own  dis-  new  and  the  true,  because  they  are  content  with 

ciples,  to  show  '  how  natural  it  was  that  disciples  the  old,  and  will  not  take  the  trouble  to  examine 

of  John    and   of  the   Pharisees   could  not  bring  what  is  new,  much  less  to  recognize   any  excel- 

themselves  to  give   up   the  old  forms  and  ordi-  lence   in  it,  let  us  not  grow  weary.     '  Rom.  xiy. 

nances,  which  had  become  dear  to  them,  and  to  contains  the  best  practical  commentary  on  this 

substitute  the  new  life  according  to  His  princi-  word  of  the  Lord.' 
pies'   (Meyer).      The  '  old  '  throughout  is   what 


A 


Chapter  VI.   i-ii. 

Two  Sabbath  Miracles  and  Discussions. 

ND  it  came  to  pass  on  the  second  sabbath  after  the  first,i  *  J^gV^^K 
that  he  went  ^  through  the  corn  ^  fields  ;  and  his  disciples     "-^3-28. 
plucked  the  ears   of  corn,^  and  did  eat,  rubbing  them  in  their 

2  hands.  And  *  certain  of  the  Pharisees  said  unto  them,^  Why- 
do  ye  that. which  is ^  not  lawful  to  do  on  the  sabbath  days.?'^ 

3  And  Jesus  answering  them  said.  Have  ye  not  read  so  much  as  ^ 
this,  what  David  did,  when  himself^  was  a  hungered,  and  they 

4  which  ^^  were  with  him  ;  How  he  went  ^^  into  the  house  of  God, 
and  did  take  and  eat  the  shewbread,  and  gave  also  to  them  that 
were  with  him  ;  which  it  is  not  lawful  to  eat  but  ^  for  the 

5  priests  alone  .-'  And  he  said  unto  them,  That  ^^  the  Son  of  man 
is  Lord  also  ^*  of  the  sabbath. 

6  And  it  came  to  pass   also  ^^  on  another  sabbath,  that  *he  en-  b  matt.  xH. 

g-14;  Mark 

tered  into  the  synagogue  and  taught :  and  there  was  a  man    "»•  '-6- 

7  whose  1^  right  hand  was  withered.  And  the  scribes  and  Phar- 
isees watched    him,  whether   he  would    heal  on    the   sabbath 

8  day  ;  ^'^  that  they  might  find  an  accusation  against  ^^  him.     But 

'^  he  knew  their  thoughts,  and  said  to  the  man  which  had  the  <=  See  Matt. 

'-'  IX.  4. 

withered  hand,^^  Rise  up,  and  stand  forth  in  the  midst.     And 

9  he  arose  and  stood  forth.  Then  said  Jesus  '^^  unto  them,  I  will 
ask  you  one  thing  ;  ^i  Is  it  lawful  on  the  sabbath  days  ^^  to  do 

10  good,  or  to  do  evil .?  ^3  to  save  life,^*  or  to  destroy  it  ?  And 
looking  round  about  upon  them  all,  he  said  unto  the  man,^^ 
Stretch  forth  thy  hand.     And  he  did  so  :  and  his  hand  was  re- 

11  stored  whole  as  the  other.^^     And^''  they  were  filled  with  '^mad-  -^^Tim-iii.* 

1  a  sabbath,  but  many  ancient  authorities  insert  second-first 

2  was  going  s  grain  4  gut  ^  ^,,„y  u^to  them 
6  it  is                               7  day  ?                     «  even                  9  he 

10  he  and  they  that  "  entered  12  gave  "  ^^;„-^  ^\^^^ 

14  even  is  ^^„y  ^Iso  ^^  there,  and  his  "  omit  day 

18  how  to  accuse  i^  his  hand  withered  20  And  Jesus  said 

21  I  ask  you  22  gj^i^  ^jays  23  h^rm  ?  24  g,  life 

^  him  26  ^^g  ifg^f  authorities  ojjiit  whole  as  the  other  27  gy^ 


Chap.  VI.  1-19.]  THE   GOSPEL  ACCORDING   TO   LUKE. 

ness  ;  and  communed  one  with  another  what  they  might  do  to 
Jesus. 


381 


See  on  Matt.  xii.  1-14  ;  Mark  ii.  23-iii.  6. 
Luke's  account  resembles  more  closely  that  of 
Mark,  but  the  arguments  in  regard  to  Sabbath 
observance  are  found  in  both  the  other  narra- 
tives. There  are  a  few  new  details,  one  of  which 
(the  common  reading  in  ver.  i)  has  caused  much 
difficulty. 

Ver.  I.  On  a  sabbath.  The  common  reading 
'second-first,' has  good  support;  but  is  omitted 
in  the  oldest  and  best  manuscripts.  It  is  prob- 
able that  this  unusual  phrase  arose  from  the  put- 
ting together  of  two  Greek  words  (second  .  . 
first),  which  had  been  written  in  the  margin  to 
distinguish  this  Sabbath  respectively  from  that 
mentioned  in  iv.  31,  and  that  in  ver.  6.  Many, 
however,  think  the  singularity  of  the  phrase  led 
to  the  omission.  If  Luke  did  use  it,  the  mean- 
ing must  have  been  one  known  to  Theophilus. 
Explanations  of  the  common  reading  :  (i)  That 
it  meant  a  feast  day  immediately  following  the 
Sabbath  (but  thus  the  controversy  about  Sabbath 
observance  loses  much  of  its  point)  ;  (2)  a  Sab- 
bath preceded  by  a  feast  day;  (3)  the  first  day 
of  unleavened  bread  ;  the  Sabbath  following  the 
second  day  of  the  Passover,  from  which  the  seven 
weeks  to  Pentecost  were  reckoned  (the  usual 
view) ;  (4)  the  first  Sabbath  of  the  second  month ; 
(5)  the  first  Sabbath  of  the  second  year  in  the 
cycle  of  seven  years.  This  would  fix  the  date  as 
the  first  Sabbath  in  the  month  Nisan,  U.  C.  782. 
All  these  explanations  assume  that  Theophilus 
was  acquainted  with  a  technical  term  in  the  Jew- 
ish Church  year,  which  is  not  found  anywhere 
else.  (6)  That  Luke  had  already  told  of  two 
Sabbaths  (iv.  16,  31),  and  as  he  now  begins  to 
tell  of  two  more,  he  speaks  of  this  as  the  first  of 
the  second  pair,  i.  e.,  '  second-first.'  But  what 
reader  would  have  understood  it  so  at  first  sight  } 
The  grain  might  be  ripe  in  April,  May,  or  June, 


so  that  we  cannot  thus  determine  the  time  of  year. 
The  common  view  makes  this  the  first  event  after 
the  second  Passover,  and  seeks  here  a  confirma- 
tion. But  according  to  Andrews  it  was  two 
months  after  that  Passover,  in  the  first  year  of 
the  Galilean  ministry.  —  Kubbiug  them  with  their 
hands.  Peculiar  to  Luke.  The  form  indicates 
that  they  rubbed  and  ate,  as  they  went. 

Ver.  2.  '  Unto  them  '  is  to  be  omitted.  Still 
the  disciples  are  addressed,  in  Matthew  and 
Mark,  our  Lord.  They  remonstrated  with  those 
who  did  the  unlawful  act,  but  would  make  our 
Lord  responsible  for  it. 

Ver.  3.  Have  ye  not  read  even  this  T  A  strong 
expression  (comp.  Mark  xii.  10)  implying  their 
utter  ignorance  of  what  the  Scriptures  meant. 

Ver.  5.  In  one  of  the  old  manuscripts,  this 
verse  is  placed  after  ver.  10,  and  instead  of  it 
here  words  to  this  effect  :  '  Observing  on  the 
same  day  one  laboring  on  the  Sabbath,  He  said 
to  him  :  if  thou  knowest  what  thou  doest,  thou 
art  blessed ;  if  thou  knowest  not,  thou  art  cursed 
and  a  transgressor  of  the  law.'  But  it  is  improb- 
able that  any  one  would  have  been  thus  laboring, 
or  that  our  Lord  would  thus  create  needless  op- 
position and  misunderstanding. 

Ver.  6.  On  another  sabbath.  Probably  the 
next  one.  This  seems  more  likely  than  that  the 
next  day  was  observed  as  a  Sabbath.  —  Right 
hand.     Specified  by  Luke  only. 

Vers.  7-10  agree  closely  with  Mark's  account. 
Matthew  inserts  in  this  connection  a  thought 
mentioned  by  Luke  as  uttered  on  a  similar  occa- 
sion (chap.  xiv.  1-5),  but  there  is  no  reason  for 
inferring  a  confusion  in  the  statements. 

Ver.  II.  Filled  with  madness.  Literally, 'un- 
wisdom,' foolishness.  It  is  implied  that  their 
wicked  folly  became  a  senseless  rage. 


Chapter  VI.   12-19. 
TJie  Choice  of  the  Tivelve. 

12  A  ND  it  came  to  pass  in  those  ^  days,  that  «  he  went  out  into 
■l\.  a  ^  mountain  to  pray,  and  continued  all  night  in  prayer  to 

13  God.    And  when  it  was  day,  *he  called  tmto  hini^  his  disciples: 
'^  and  of  them  he  chose  *  twelve,  whom  also  he  named  apostles  ; 

14  Simon,  (whom  he  also  named  Peter,)  and  Andrew  his  brother, 

15  James  ^   and    John,  Philip^  and    Bartholomew,   Matthew^  and 
Thomas,  James  ^  the  son  of  Alpheus,  and  Simon  called  Zelo- 

16  tes,"  And  Judas  tJie  brother'  of  James,  and  Judas  Iscariot,  which 

17  also  was  the  ^  traitor.     And  '^he  came  down   with   them,  and 
stood  in  the  plain,^  and  the  company  '^^  of  his  disciples,  and  «a 

^  these  ^  the  ^  omit  unto  him  *  he  chose  from  them 

^  insert  and  before  this  name  ®  who  was  called  the  Zealot 

■^  or,  the  son  ^  who  became  a  ^  on  a  level  place 

^^  the  best  authorities  read  a.  great  multitude 


a  Chap.   ix. 
28 ;  see  chap. 
V.  16. 

b  Matt.   xi. ; 

Mark  iii.  13. 
c  Matt.  x.  2- 

4  ;   Mark 

iii.    16-19  ; 

Acts  i.  13. 


d  Comp.  ver. 
12  and  Matt. 

V.    I. 

e  Matt.  iv.  25; 
Mark  iii.  7, 


382  THE   GOSPEL   ACCORDING   TO    LUKE.        [Chap.  VL  12-49 

great  multitude  of^^  people  out  of^^  all  Judea  and  Jerusalem, 
and    from  ^^  the  sea  coast  of  Tyre  and  Sidon,  which  came  to 

18  hear  him,  and  to  be  healed  of  their  diseases  ;     And  •''they  that 
were  "  vexed  ^^  with   unclean  spirits :   and  they  ^^  were  healed. 

19  And  the  whole  ^'^  multitude  ''sought  to  touch  him  :   for  'there 
went  virtue  out  of  ^^  him,  and  healed  them  all. 


/  Matt.  iv.  24. 
g  Heb.  xii.  15. 


1^  a  great  number  of  the  ^^  from  ^^  oinit  from 

^*  troubled  ^^  owit  and  thev  (according  to  the  best  authorities) 

1^  all  the  ^'  power  came  forth  from 


h  See  Matt 

xiv.  36. 
/  Mark  v.  30  ; 

chap.  V.  17 ; 

viii.  46. 


Contents.  The  choice  of  the  Twelve  (vers. 
12-16).  Comp.  Mark  iii.  13-19 ;  Matthew  gives 
the  list  of  Apostles  in  the  account  of  their  being 
sent  forth  (Matt.  x. ;  comp.  Mark  vi.  7  ff.  ;  Luke 
ix.  1-6).  Vers.  17-19  describe  the  multitudes  to 
whom  a  discourse  (vers.  20-49)  ^^.s  delivered, 
which  seems  to  be  identical  with  the  sermon  on 
the  mount,  see  pp.  54,  55.  Accepting,  but  with- 
out insisting  upon,  the  identity  of  the  discourses, 
we  find  Luke  much  fuller  than  Matthew  in  de- 
tailing the  circumstances,  but  less  full  and  exact 
in  the  report  of  the  discourse. 

Ver.  12.  The  mountain.  Comp.  Matt.  v.  i. 
A  strong  hint  of  identity  with  that  occasion.  — 
Continued  all  night  in  prayer  to  God.  Peculiar 
to  Luke.  Prayer  before  the  great  choice.  Con- 
flict too,  since  Judas  was  chosen. 

Ver.  13.  His  disciples.  In  the  wider  sense  ; 
from  this  larger  company  the  Twelve  were 
chosen. — Apostles.  The  name  was  probably 
given  at  this  time.  He  intended  to  send  them 
forth,  although  the  actual  sending  forth  did  not 
take  place  until  after  some  training.  It  was  in 
keeping  with  such  training  that  the  name  should 
be  given  first,  to  keep  the  future  duty  before 
them.     See  on  Matt.  iii.  14. 

Vers.  14-16.  The  List  of  the  Apostles 
as  here  given  presents  no  difficulties.  The  E.  V. 
indicates  an  arrangement  in  pairs,  but  the  word 
'  and '  must  be  inserted  before  nearly  all  the 
names,  and  thus  this  arrangement  loses  its  sup- 
port. The  twelve  are  grouped  here,  as  in  all  the 
catalogues,  with  the  names  of  Peter,  Philip  and 
James  the  son  of  Alpheus,  z&  first,  fifth  and  ninth, 
and  that  of  Judas  Iscariot  last.  Between  these 
the  same  names  (or  names  of  the  same  persons) 
occur  :  the  three  fishermen  after  Peter  (here  in 
the  order  of  Matthew)  ;  after  Philip  in  the  order 
of  Mark ;  between  James  the  son  of  Alpheus  and 
Judas  Iscariot,  we  have  here  Simon  who  was  called 
the  Zealot.  '  Cananaean  '  (Matthew  and  Mark), 
probably  means  '  Zealot.'  —  Judas  the  brother,  or 


perhaps  'son,'  of  James.  This  must  be  '  Leb- 
beus,'  or  '  Thaddeus  '  (Matthew  ;  where  the  read- 
ing is  doubtful  ('  Thaddeus,'  Mark),  since  that  is 
the  only  person  not  already  identified.  He  may 
have  been  a  brother  of  the  James  just  spoken  of, 
or  the  son  of  some  other  James.  We  incline  to 
the  former  view.  Whether  he  was  the  author  of 
the  Epistle  of  Jude  will  be  discussed  there.  See 
on  Matt.  X.  1-4,  and  against  the  view  that  James, 
Jude,  and  Simon  were  '  brothers  of  our  Lord,' 
see  on  Matt.  xiii.  55. 

Ver.  17.  This  verse  is  to  be  closely  connected 
with  ver.  16,  which  should  end  with  a  semicolon  ; 
this  close  connection  seems  to  preclude  the  pre- 
vious delivery  of  a  discourse  on  the  top  of  the 
mountain.  —  On  a  level  place.  This  refers  more 
naturally  to  a  plain  below  the  mountain,  but  it 
can  mean  a  level  place  on  the  mountain  side. 
This  sense  is  adopted  by  those  who  uphold  the 
identity  of  the  two  discourses,  and  is  favored  by 
the  appearance  of  the  locality  where  the  dis- 
course was  most  probably  delivered  :  the  Horns 
of  Hattin  (see  pp.  54,  56).  —  The  Apostles  are 
here  represented  as  immediately  about  Him,  then 
a  great  multitude  of  his  disciples  (in  the  wider 
sense),  then,  a  great  number  of  the  people,  etc. 
This  agrees  with  the  probable  position  and  com- 
position of  the  audience  as  implied  in  Matt.  v.  i, 
while  the  specification  of  the  places  from  which 
they  came  agrees  with  Mark's  account  (iii.  7,  8) 
of  the  multitude  attending  Him  about  this  time. 

Vers.  18,  19.  Comp.  Mark  iii.  10,  11,  which 
suggests  that  this  concourse  and  pressure  of  those 
who  would  be  healed  began  before  the  choice  of 
the  Twelve  and  continued  after  they  came  down. 
As  however  the  object  of  their  coming  was  to 
hear  as  well  as  to  be  healed  (ver.  17),  our  Lord 
teaches  them  also.  The  miracles  were  designed 
to  be  a  preparation  for  the  instruction.  —  Power 
came  forth  from  him.  Comp.  chap.  v.  17  ;  viii. 
46  ;  Mark  v.  30. 


Chapter  VI.  20-49. 

The  Discourse  after  the  Choice  of  the  Twelve  {Serinon  on  the  Mount). 

20  "     A  ND  he  lifted  up  his  eyes  on  his  disciples,  and  said,  ^  Blessed  ^  J°^p.Matt. 
^^      -^"^  be ye^  ^^oox:  for  yours  is  the  kingdom  of  God.     Blessed    ''•3-12. 

are  ye '^  that  hunger  now  :  for  ye  shall  be  filled.     Blessed  are  ye  ^ 
22  that  weep  now  :  for  ye  shall  laugh.     Blessed  are  ye,  when  men 

^  are  ye 


Chap.  VI.  20-49.]        THE   GOSPEL   ACCORDING   TO    LUKE.  383 

shall  hate  you,  and  when   they  shall '^  separate  yow  from  f/zeir  "  ^°^p- i°^° 
company?  and  shall  reproach  ^  jc^z^  and  **  cast  out  your  name  as  "'1^°"'^;  ^^• 

23  evil,  for  the  Son  of  man's  sake.     Rejoice  ye^  in  that  day,  and 

*leap  for  joy  :  for,  behold,  your  reward  is  great  in  heaven  :  for  ^     ap.  i.  44 

24  in  the  like  ^  manner  did  their  fathers  unto  the  prophets.     •''But     j^lsv.'i'.' 
woe  unto  you  that  are  rich  !  for  ye  ^  have  received  ''  your  conso- "  5, 16.' 

2t;  lation.     Woe  unto  you  ^  that   are  f ull ! '^  for 'ye   shall   hunger.     25. 

or  °  2  Is.  Ixv.  13. 

Woe  unto  vou  ^  *that  laugh  now !  for  ye  shall  mourn  and  weep,  k  Comp.Prov. 

26  Woe  unto  ^  you, '  when  all  men  shall  speak  well  of  you  !  for  "so  ^°  i  Comp.  John 

■'  •'  XV.  19;  xvu. 

did  their  fathers  to  the  false  prophets.  .'4;  '  J°hn 

27  But  I  say  unto  you  which  ^^  hear,  "  Love  your  enemies,  "do  ^^"^J^tt'^'' 

28  good  ^^  to  them  which  ^^  hate  you,     Bless  them  that  curse  you,  ^  p,.j,^''^xv^" 

29  and  pray  for  them  which  ^^  despitefully  use  you.     And  ^unto  ^^    xii."j,^°.'"' 
him  that  smiteth  thee  on  the  one  cheek  offer  also  the  other ;  and  ^  H^^Z'  "' 
him  1*  that  taketh  away  thy  cloak  forbid  not  to  take  thy  coat  ^^ 

30  also.     Give  to  every  man  ^^  that  asketh  of  '^"^  thee  ;  and  of  him 

3 1  that  taketh  away  thy  goods  ask  them  not  again.     And  ^  as  ye  ^  '^''"'  ™" "" 
would  that  men  should  do  to  you,  do  ye  also  to  them  likewise. 

32  For  ^^'^  if  ye  love  them  which  love  you,  *  what  thank  have  ye  .-•  rver"'33J3\-. 

33  for  sinners  also  ^^  love  those  that  love  them.     And  if  ye  do  good    20.^ '"'  '^' 
to   them  which  ^^  do  good   to  you,  *  what   thank   have  ye .''  for 

34  sinners  also  ^^  do  even  ^*^  the  same.     And  '  if  ye  lend  to  them  of  '  Comp.Matt. 
whom  je  hope  to  receive,  ^  what  thank  have  ye  .-*  for  sinners 

35  also^^  lend  to  sinners,  to  receive  as  much  again.^^     But  "  love  «  ^ee  ver.  27. 
ye*  your  enemies,  and  do  ^^  good,  and  lend,  hoping  for  nothing 

again  ; ^^  and  your  reward  Shall   be  great,  and  " ye  shall  be  the  ^ v°^^.'   ^"' 
children  of  ""  the  Highest  :^* ""  for  he  is  kind  unto  the  unthankful     32- 

36  and  to  the  evil.^^     ^Be  ye  therefore  ^^  merciful,  as  ^^  your  Father    v.  48.' 

37  also  2^  is  ^  merciful.     ^  Judge  ^^  not,  and  ye  shall  not  be  judged  ;  z  matt.  vH. 
condemn  not,  and  ye  shall  not  be  condemned:  ''forgive,^^  and '^  Acts  m.  13; 

'        _         -^  _  to  '  xxvi.  32. 

38  ye  shall  be  forgiven  :  ^^     *  Give,  and  it  shall  be  given  unto  you  ;  '^  Comp.Prov. 
good  measure,  pressed  down,  and  ^^  shaken  together,  and  ^^  run- 
ning over,  shall  men  ^^  give  ''into  your  bosom.     For  with  the '^  jg^-^]™''^": 
same   measure  that  ye  mete  withal  ^  it  shall  be   measured  to     \^-  '^"' 
you  again. 

39  And  he  spake  ^  a  parable  unto  them  ;  "*  Can  the  blind  lead  ^^  ^Matt.xv.  14. 

40  the   blind  .?  shall   they  not  both  fall   into  the  ditch  1  ^~     ^  The 

2  exclude  you  ^  revile  ^  omit  ye  ^  same 

®  insert  y&  "^  insert  no^  s  unto  yoji,  ye  ^  unto  you 

^°  in  the  same  manner  "  that  12  ^gu 

^^  To  1*  from  him  is  withhold  not  tliy  coat 

^®  one  "  otnit  of  ^^  And  ^^  for  even  sinners 

2°  omit  even  ^^  again  as  much  22  ^Jq  thej?i 

23  never  despairing,  but  some  authorities  ,'r«(^  despairing  of  no  man 
2*  sons  of  the  Most  High  25  ^nd  evil.  26  gj^^n  therefore 

2^^  even  as  28  ^^^„-^  ^Iso  29  ^^id  judge  ^^  release 

81  released  ^2  (,„jii  ^nd  33  they  ^4  ^j^^t  measure  ye  mete 

86  insert  also  se  guide  »''  a  pit 


e  See  Matt.  x. 
24. 


384  THE    GOSPEL   ACCORDING   TO    LUKE.         [Chap.  VL  20-49. 

disciple  is  not  above  his  master  :^^  but  every  one -^  that  is  per-/2Cor.  xiii. 

'^  Ti  ;    Heb. 

4.1  feet  3^  shall  be  as  his  master.^^     And  ^  why  beholdest  thou  the    xiii.  21;  i 

^"  -^  Pet.  V.  10. 

mote  that  is  in  thy  brother's  eye,  but  perceivest  **^  not  the  beam  r  matt.  vii. 

42  that  is  in  thine  own  eye  .-*  Either  ^^  how  canst  thou  say  to  thy 
brother,  Brother,  let  me  pull  ^^  out  the  mote  that  is  in  thine  eye, 
when  thou  thyself  beholdest  not  the  beam  that  is  in  thine  own 
eye  ?  Thou  hypocrite,  cast  out  first  the  beam  out  of  thine  own 
eye,  and  then  shalt  thou  see  clearly  to  pull  ^^  out  the  mote  that 

43  is  in  thy  brother's  eye.     ''  For  a  good  tree  bringeth  not  *^  forth  ^  matt.  vii. 
corrupt  fruit  ;  neither  doth  a  corrupt  tree  bring  **  forth  good 

44  fruit.     *  For  every  *^  tree  is  known  by  his  *^  own  fruit.     '*  For  of  i  Matt.xii.33. 
thorns  men.  do  not  gather  figs,  nor  of  a  bramble  bush  gather 

45  they  grapes.     *A^'good  man  out  of  the  good  treasure  of  his  ^  Matt.xii.3s, 
heart  bringeth  forth  that  which  is  good  ;  and  an  *^  evil  man  out 

of  the  evil  treasure  ^^  of  his  heart  ^^  bringeth  forth  that  which  is 

evil  :  ^for  of  ^^  the  abundance  of  the  heart  his  mouth  speaketh.  /  Matt.xii.34. 

46  And  '"  why  call  ye  me.  Lord,  Lord,  and  do  not   the  things  >«  See  Matt. 

vii.   21  ; 

47  which  I  say  .-'     "  Whosoever  ^^  cometh  to  me,  and  heareth  my    pomp.  Mai. 
sayings,^'^  and  doeth  them,  I  will  shew  you  to  whom  he  is  like.  «Matt.vii.27. 

48  He  is  like  a  man  which  built  ^*  a  house,  and  digged  deep,^^  and 
laid  the  ^^  foundation  on  a  *^  rock  :  and  when  the  ^  flood  arose, 
the  stream  beat  vehemently  upon  ^^  that  house,  and  could  not 

49  shake  it  ;   "  for  it  was  founded    upon  a  rock.^^     But  he  that  o  Comp.Matt 
heareth,  and  doeth  not,^^  is  like  a  man  that  without  a  foundation 

built  a  house  upon  the  earth  ;  "^^  against  which  the  stream  did 

beat  vehemently,^!  and  immediately  ^^  it  fell ;  ^^  and  ^  the  ruin  of  ^  a,„os^.  „. 

that  house  was  great. 

3^  or  teacher       ^9  when  he  is  perfected,  or  fully  instructed       *°  considerest 
41  omt'i  Either  *2  ^.^^^  43  there  is  no  good  tree  that  bringeth 

4*  nor  again  a  corrupt  tree  that  bringeth  ^^  each  ^^  its  *''  The 

^^  the  48  treasure  s"  the  best  authorities  oittit  of  his  heart 

^1  out  of  52  Every  one  that  ^^  words  ^^  to  a  man  building 

5^  who  digged  and  went  deep  ^6  ^  57  brake  against 

5'  the  best  authorities  read  because  it  had  been  well  builded 
58  heard,  and  did  not 

^^  built  a  house  upon  the  earth  without  a  foundation  :  *i  brake 

^■^  straightway  ^3  fgH  j^ 

On  the  plan  of  the  Sermon  on  the  Mount,  He  taught  (comp.  Matt.  v.  i),  as  this  was  His 

Bee  pp.  53,  54.     The  subject  both  here  and  in  custom  and  that  of  Jewish  teachers  in  general. 

Matthew  is  the  state  and  dudes  of  a  citizen  of  the  Nor  is  this  forbidden  by  ver.  17,  since  an  interval 

kingdom  of  heaven.     Van  Oosterzee  gives  the  of  heahng  had  elapsed.  —  Blessed.     Luke  gives 

following  general  division  of  Luke's  report:     i.  four  beatitudes,   answering   to    the    first,   fourth, 

The  sahitation  of  Love  (vers.  17-26);  2.  The  re-  second,  and  last  mentioned  by  Matthew,  and  adds 

quirement  of  Love  (vers.  27-38);  3.  The  impor-  four  corresponding  w^jfs.  — Ye.     This  is  properly 

tunity  of  Love  (vers.  39-49).  supplied,  since  in  the  reasons  for  the  blessedness 

Ver.  20.     And  he  lifted  up  his  eyes.     This  look  the   second   person   is   used.      In    Matthew   the 

mdicates   the  solemn  opening  of  His  discourse  ;  direct  address  appears  first  in  ver.  11,  but  is  im- 

comp.  Matt.   v.    2  :    '  opened   His  mouth.'  —  His  plied    throughout.  —  Poor,  /.  e.,  '  poor   in  spirit ' 

disciples,. in  the  wider  sense,  though  the  Twelve  (Matthew).     To  refer  this  only  to  literal  poverty, 

were  nearest  and  the  people  present.     Alford  :  etc.,  and  to  limit  the  blessings  to  the  temporal 

'  The    discourse    was    spoken    to    the     disciples  recompense  in  the  Messiah's  kingdom,  is  forbidden 

generally,  — to  the  Twelve  particularly,  —  to  the  by  the   context   no  less  than  by  the  account   in 

people  prospectively.'     Our  Lord  probably  sat  as  Matthew.     Neither  the  Evangelist  nor  our  Lord 


:hap.  VI.  20-49]         THE    GOSPEL   ACCORDING    TO    LUKE. 


385 


could  mean  this.  In  chap.  xii.  21  ;  xvi.  11,  Luke 
shows  his  knowledge  of  the  distinction  between 
spiritual  and  earthly  riches.  An  appeal  on  the 
part  of  our  Lord  to  the  prejudices  of  the  poor 
and  miserable,  like  a  modern  demagogue,  is  as 
contrary  to  His  character  as  to  the  effect  of  His 
teaching. — The  kingdom  of  God.  Equivalent  to 
'the  kingdom  of  heaven'  (Matthew).  See  on 
Matt.  V.  3. 

Ver.  21.     See  on  Matt.  v.  6,  4. 

Ver.  22.  Comp.  Matt.  v.  10,  11.  Luke,  how- 
ever, inserts  the  foundation  of  the  persecution  : 
when  men  shall  hate  you.  This  hatred  is  mani- 
festetl  in  what  follows  :  exclude  you,  etc.  This 
refers  to  expulsion,  or  excommunication,  from  the 
Jewish  synagogue.  The  separation  of  Christianity 
from  Judaism  is  hinted  at  thus  early,  immediately 
after  the  choice  of  the  Twelve.  But  all  exclusion 
from  intercourse  maybe  included.  —  Revile.  The 
same  word  as  in  Matthew.  Active  persecution  is 
meant.  —  Cast  out  your  name  as  evil.  The  final 
contemptuous  and  malicious  rejection.  There  is 
probably  no  reference  to  their  name  as  Christians. 
—  For  the  Son  of  man's  sake.  The  ble.ssing  is 
promised  only  to  those  who  endure  hatred,  rejec- 
tion, persecution,  for  Christ's  sake. 

Ver.  23.  In  that  day,  i.  e.,  the  day  when  this 
happens  to  you  ;  not  in  the  great  day  of  the 
future,  as  in  Matt.  vii.  22.  —  Leap  for  joy.  Pe- 
culiar to  Luke. 

Vers.  24-26.  Peculiar  to  Luke.  The  difficulty 
of  inserting  them  in  Matthew's  report  of  the  ser- 
mon, is  one  great  argument  against  the  identity  of 
the  two  discourses.  Some  think  they  were  ut- 
tered on  a  different  occasion  and  inserted  here  by 
Luke  because  of  their  appropriateness.  They 
agree  with  the  conclusion  of  the  discourse,  in 
both  Gospels,  which  contains  a  blessing  and  a 
woe  in  the  form  of  a  parable  (ver.  47-49).  All 
the  reports  of  our  Lord's  discourses  are  sketches 
of  what  He  said,  and  there  is  every  reason  to  be- 
lieve that  the  leading,  or  central,  thoughts  were 
repeated  with  various  applications  and  inferences, 
so  that  two  reports  might  be  entirely  correct,  and 
yet  introduce  not  only  different  matter,  but  differ- 
ent applications  of  the  same  general  statements. 
The  reports  are  too  brief  to  be  regarded  as  given 
word  for  word,  and  the  method  of  instruction 
must  have  been,  'line  upon  line,'  etc. 

Ver.  24.  Rich,  /.  e.,  fancying  themselves  pos- 
sessed of  what  they  crave  and  need.  This  class 
is  made  up  largely  of  those  actually  wealthy. 

Ver  26.  When  all  men  shall  speak  well  of 
you.  This  may  be  addressed,  either  to  the  rich, 
etc.,  or  to  the  disciples.  The  former  agrees  best 
with  what  goes  before,  but  the  latter  is  favored 
by  the  reference  to  their  fathers,  which  serves  to 
distinguish  those  addressed  from  the  Jews.  The 
wider  reference  would  include  the  other :  for 
when  all  men  speak  well  of  a  professed  disciple, 
it  is  a  proof  that  he  is  not  a  disciple.  '  Universal 
praise  from  the  world  is  a  stigma  for  the  Sav- 
iour's disciples,  since  it  brings  them  into  the  sus- 
picion :  (i)  of  unfaithfulness,  (2)  of  character- 
lessness, (3)  of  the  lust  of  pleasing.  False 
prophets  can  ever  reckon  upon  loud  applause.' 
Van  Oosterzee. 

Ver.  27.  Unto  you  that  hear,  /'.  e.,  who  now 
hear  me.  This  verse  corres])onds  with  Matt.  v. 
44.  (There  is  no  parallel  to  Matt.  v.  13-42, 
setting  forth  the  contrast  between  the  teaching 
followed  by  the  Pharisees  and  the  teaching  of 
Christ.)    Our  Lord  could  utter  woes  against  these 

VOL.    I.  25 


enemies  of  His  people.  His  people  w^;re  not  to 
hate  them  but  to  love  them  ;  so  that  the  connec- 
tion brings  out  the  Gospel  principle  of  hating  sin 
but  not  the  sinner. 

Vers.  29,  30.  See  on  Matt.  v.  39-42.  The  order 
is  varied,  but  the  connection  is  the  same. 

Ver.  31.  .See  on  Matt,  vii.  12.  Some  suppose 
the  Golden  Rule  is  inserted  here  out  of  its  con- 
nection, but  it  includes  in  general  form  the  pre- 
cepts of  vers.  29,  30,  as  well  as  of  vers.  27,  28. 

Vers.  32-36.  See  on  Matt.  v.  45-48  ;  where, 
however,  the  order  is  different.  —  In  vers.  32,  33, 
thank  (lit.  '  grace  ')  corresponds  with  '  reward  '  in 
Matthew.  —  Never  despairing  (ver. 35).  Peculiar 
to  Luke,  and  a  peculiar  expression.  The  com- 
mon interpretation,  however  appropriate,  does 
not  convey  the  usual  sense  of  the  original,  which 
means:  'despairing  in  regard  to  nothing,'  t.  e. 
regarding  nothing  that  you  thus  do  as  lost,  for 
the  reason  that  '  your  reward  shall  be  great,  etc. 
A  slight  change  of  reading,  supported  by  some 
authorities,  gives  the  sense  :  '  despairing  of  no 
one.' —  Sons  of  the  Most  High,  i.  e.,  of  God,  here 
and  now,  as  evidenced  by  family  resemblance.  — 
Merciful  (ver.  36).  In  substance  the  same  thought 
as  Matt.  v.  48.  The  likeness  to  Divine  perfec- 
tions can  exist  only  in  moral  qualities  ;  highest 
among  these  is  mercy. 

Vers.  37,  38.  See  on  Matt.  vii.  i,  2.  The  idea 
is  more  fully  expressed  here.  —  Pressed  down, 
shaken  together,  running  over,  as  when  one  is 
measuring  grain  or  some  dry  thing.  There  is  no 
allusion  to  liquids  in  the  last  phrase.  The  whole 
is  a  climax.  —  Shall  they  give.  Not  '  men,'  nor 
'  angels,'  as  some  suppose,  but  '  they  '  indefinitely. 
The  main  matter  is  the  return  itself,  not  the 
persons  who  shall  make  it ;  God  can  choose  what- 
ever agents  He  pleases  for  that. 

Ver.  39.  And  he  spake  also  a  parable  to  them. 
—  This  indicates  plainly  that  the  connection  with 
what  precedes  is  broken  off.  Vers.  39,  40  are  not 
found  in  Matthew's  report  of  the  sermon  on  the 
mount,  but  in  Matt.  xv.  14 ;  x.  24.  The  close 
connection  with  what  follows  forbids  the  view 
that  they  are  inserted  here  out  of  their  place.  It 
is  by  no  means  unlikely  that  they  were  uttered 
on  this  occasion  and  repeated  at  the  times  indi- 
cated by  Matthew. — Can  the  blind,  etc.  See 
Matt.  XV.  14.  Probably  a  familiar  saying  of  our 
Lord. 

Ver.  40.  The  disciple  is  not  above  his  master, 
or  teacher,  etc.  See  on  Matt.  x.  24.  The  con- 
nection here  is  very  different.  There  the  ]5rin- 
ciple  is  assigned  as  a  reason  for  the  disciples'  ex- 
pecting persecution ;  here  it  admonishes  to  be 
like  the  Master  in  humility  and  charitableness. — 
When  he  is  perfected,  or  'fully  instructed,'  know- 
ing and  consequently  endeavoring  to  do  his  duty. 
Others  explain  thus  :  '  Only  if  a  disciple  surpassed 
his  master  could  he  hope  to  be  preserved  from 
the  ditch  into  which  he  sees  his  blind  leader  fall. 
Since,  however,  the  disciple  does  not  commonly 
surpass  the  master,  he  has  also  the  same  danger 
to  fear.  As  a  rule  every  one  is  constituted  like 
his  master.'  (Van  Oosterzee.)  In  either  case  the 
connection  with  the  next  verse  implies  a  caution 
to  them,  as  teachers,  against  uncharitableness. 

Ver.    42.     See  on  Matt.  vii.  3-5. 

Vers.  43,  44.  See  on  Matt.  vii.  16-18.  The  con- 
nection is  with  what  precedes  :  '  If  thou  dost  not 
see  the  beam  in  thine  own  eye,  thou  wilt  be 
like  the  corrupt  tree,  which  cannot  possibly  bring 
forth  good  fruit.' 


386  THE    GOSPEL   ACCORDING    TO    LUKE.         [Chap.  VH.  1-17. 

Ver.  45.     See   on   Matt.  .\ii.   35.     It  is   highly  generally  accepted  by  scholars,  complements  the 

improbable  that  the  verse  was  inserted  from  that  e.xpression  of  Matthew  :  '  founded  upon  the  rock.' 

occasion.      Constant    repetition    of   fundamental  Yet  even  here  the  main  reference  is  to  the  foun- 

thoughts  characterized  our  Lord's  instruction.  dation.     Ver.  49  here  is  even  more  graphic  than 

Vers.  46-49.     This  close  is  the  same  as  in  Mat-  the  parallel  passage. — On  the  earth  without  a 

thew.     Ver.  45  here  answers  to  Matt.  vii.  21-23,  foundation,  is  =  'on  the  sand.'    Off  the  true  Rock 

omitting  the  allusion  to  the  last  day,  and  taking  there  is  no  foundation,  all  is  sand.  —  Straightway 

the  form  of  a  direct  exhortation. —Digged  and  belongs  to  all  that  follows.  —  It  fell  in,  in  a  heap. 

went  deep  (ver.  4S),  /.  e.  digged  again  and  again,  — The  ruin,  breach,  the  result  of  '  the  fall '  (Mat- 

until    he    reached    the   proper  foundation.  —  Be-  thew).     See  on  Matt.  vii.  24-27. 
cause  it  had  been  well  builded.  This  reading,  now 


Chapter  VII.  1-17. 

Healing  of  the  Centitriojis  Servant  at  Capeniaimi ;  Raising  of  the  Widow  s 

Son  at  Nain. 


N 


OW  when  ^  he  had  ended  ^  all  his  sayings  in  the  audience 
of  the  people,  "  he  entered  into  Capernaum. 


a  Matt.  viii. 
5-13- 

2  And    a    certain    centurion's    servant,    ftwho   was  dear  unto  ^ ''' pI"'- i'- 29- 

3  him,  was    sick,   and   ready  to   die.     And   when    he    heard    of^ 

Jesus, '"he  sent  unto  him  the •"  elders  of  the  Jews,  beseeching'^ '"  ^'?"''''^^^"- 

4  him   that  he  would   come  and  heal  *  his   servant.     And  when 

they    came    to    Jesus,    they  besought   him    ''instantly,^  saying,.'^fTini."i'.^i7i 

5  That  he  was  worthy  "'  for  whom  he  should  do  this  :  ^^     For  he    ^"' "''  '^' 

6  loveth  our  nation,  and  he  hath  built  us  a'^  synagogue.  Then^^ 
Jesus  went  with  them.  And  when  he  was  now  not  far  from 
the  house,  the  centurion  sent  friends  to  him,  saying  unto  him, 

Lord,    *  trouble  not  myself;    for   I   am    not  worthy  that    thou  ^  Mark  v.  35; 

'  chap.  viii. 

7  shouldest  enter  ^*  under  my  roof :     Wherefore  neither  thought    49;  comp. 

'  ■'  ="  Matt.  IX.  36 

I  myself  worthy  to  come  unto  thee  :  but  say  in  a  word,  and  my    O^the 

8  servant  shall  be  healed.  For  I  also  am  a  man  set  under  author- 
ity, having  under  me  ^^  soldiers,  and  I  say  unto  one,^''  Go,  and 
he  goeth  ;  and  to  another.  Come,  and  he  cometh  ;  and  to  my 

9  servant.  Do  this,  and  he  doeth  //.  When  ^'  Jesus  heard  these 
things,  he  marvelled  at  him,  and  turned  him  about,^^  and  said 
unto  the  people  '^  that  followed  him,  I  say  unto  you,  I  have  not 

10  found  ■'^ so  great  faith,  no,  not  in  Israel.^^     And  they  that  were/Comp.  ver 

^50;  see 

sent,  returning  to  the  house,  found  the  servant  whole  that  had     Matt.  ix.  2, 
been  sick.'^^ 

1 1  And   it  came  to  pass  the  day  after,-^  that  he  went  into  ^^  a 
city  called  Nain  ;  and  many  of  2*  his  disciples  went  with  him, 

^  After  ^  completed  s  ears  "  highly  valued  by 

5  concerning  ^  omit  \h&  ''asking  »  save 

9  earnestly   _  '°  He  is  worthy  "  that  thou  shouldest  do  this  for  him 

1-  himself  built  us  our         ^^  ^r,fj  14  come  ^^  myself 

i«  to  this  one  i'  And  when  "  g„jH  \^\^  about 

1^  multitude  "-^  not  even  in  Israel  have   I  found  so  great  faith 

^^  omit  that  had  been  sick 

^■•^  soon  after  wards  {according  to  the  best  authorities) 
'"  to  .  24  ojfiii  many  of 


Chap.  VII.  i-i;.]         THE    GOSPEL   ACCORDING    TO    LUKE. 

12  and  much  people.^'^  Now  when  he  came  nigh"-^'^  to  the  gate  of 
the  city,  behold,  there  was  a  dead  man  carried  out^'  ^  the  only 
son  of  his  mother,  and  she  was  a  widow  :  and  much  people  of 

1 3  the   city  was  with  her.     And  when   the    Lord  saw  her,  he  had 

14  compassion  on  her,  and  said  unto  her.  Weep  not.  And  he 
came  ^^  and  touched  ''  the  bier  :  and  they  that  bare  Jiim  ^^  stood 

15  still.  And  he  said.  Young  man,  I  say  unto  thee,  'Arise.  And 
he  that  was   dead  '^^  sat  up,  and  began  to  speak.     And  he  de- 

16  livered^^  him  to  his  mother.  And  *  there  came  a  fear  ^^  on  all  : 
and  'they  glorified  God,  saying,  That-"^-^  '"a  great  prophet  is  risen 

17  up  3*  among  us  ;  and,  That^^  "  God  hath  visited  his  people.  And 
this  rumour  of  him  went  forth  ^5  throughout  alF*^  Judea,  and 
throughout  •^'  all  the  region  round  about. 


387 


g  Chap.   viii. 
42;  ix.  3S. 


h  Comp.    2 

Sam.  iii.  31. 
I  Mark  v.  41  ; 

chap.    viii. 

54 ;    comp. 

John  xi.  43; 

Acts  ix.  40. 
k  See  chap.  v. 

26. 
I  See  Matt. 

XV.  31. 
;«  Ver.   39; 

see   Matt. 

xxi.  II. 
n  Chap.  i.  6S. 


25  a  great  multitude 

28  insert  nigh 

8^  gave 

^*  arisen 

8®  in  the  whole  of 


26  drew  near  27  carried  out  one  that  was  dead, 

29  the  bearers  so  p^^^  ^he  dead  man 

*'-  fear  took  hold  33  ^^^^/^  ^\.^^^ 

3^  report  went  forth  concerning  him 

3'^  omit  throughout. 


Chronology.     The  healing  of  the  centurion's  narrated  by  Luke  only,  occurred  shortly  after  (see 

servant  at  Capernaum  followed  the  discourse  re-  ver.    11),   also  without  any  intervening  event  on 

corded  in  the  last  chapter,  no  event  of  which  we  record.     We  join   the  two,  especially  since  ver. 

have  any  account  intervening.    (See  on  Matt.  viii.  17  is  a  formal  conclusion,  such  as  we  often  find 

I  ff.)     The  raising  of  the  widow's  son  at  Nain,  in  this  Gospel. 


,^fr     ^is,^^ 


Vers.  I -10.    The  Healing  of  the  Centuri-  Ver.  2.     Who  was   highly  valued   by  him   as 

ON's  Servant.     See  on  Matt.  viii.  5-13.    Luke's  his  only  and  faithful  servant.     It  is  further  sug- 

account  is  fuller  and  more   accurate  as  regards  gested  that  he  was  '  held  in  honor,'  the  object  of 

the    messengers  of  the   centurion,   but    Matthew  his  master's  attachment,  as  was   frequently  the 

gives  at  length  the  language  of  our  Lord  occa-  case  in   these  days,  between   master   and  slave. 

sioned  by  the  centurion's  faith.  The  sickness  was  '  palsy'  (Matthew). 


388 


THE    GOSPEL   ACCORDING    TO    LUKE.         [Chap.  VIL  1-17. 


Ver.  3.  Heard  concerning  Jesus,  as  he  naturally 
,vould  in  Capernaum.  —  Elders  of  the  Jews.  Not 
elders  of  the  synagogue,  but  of  the  people.  Here 
Luke  is  more  accurate  than  Matthew. 

Ver.  4.  He  is  wortliy.  The  correct  readmg 
makes  this  verse  a  quotation  of  their  language. 
The  intercession  of  the  elders  is  true  to  nature  : 
a  rich  man.  a  man  of  authority  and  position,  a 
man  of  their  party,  though  not  '  to  the  manner 
born,'  would  enlist  their  good  offices. 

Ver.  5.  Himself  built  us  our  synagogue.  This 
was  not  uncommon.  They  did  n(jt  doubt  that 
this  would  be  a  recommendation  to  our  Lord. 
There  had  been  no  indication  of  the  wider  pur- 
pose of  our  Lord's  mission.  A  long  training  was 
necessary  to  teach  even  the  Apostles  that  the 
Gospel  was  meant  for  the  Gentiles.    It  was  wisely 


ordered  that  such  a  case  as  this  should  be  the  en- 
tering wedge  for  breaking  through  their  prejudice. 

Ver.  6.  Went  with  them.  There  was  no  de- 
lay as  in  the  case  of  the  Syro-I'henician  woman, 
because  there  was  not  the  same  necessity  either 
for  bringing  out  the  faith  of  the  person  who  asked 
the  favor,  or  for  thus  giving  a  lesson  to  the  dis- 
ciples, to  remove  prejudice.  —  Friends.  'Avery 
delicate  and  thoroughly  natural  touch  —  no  inter- 
cessors, for  these  he  needed  no  longer,  but  inti- 
mate friends  of  his  family,  who  can  in  some  meas- 
ure take  his  place  in  greeting  the  highly  honored 
Guest.'  (VanOosterzee.)  —  On  the  message  itself, 
and  the  subsequent  words  of  our  Lord,  see  Matt, 
viii.  8-13. 

Ver.  10.  Found  the  servant  whole,  or,  '  well.' 
Luke  here  carries  out  the  detail  of  his  narrative. 


A  Funeral  Procession. 


Vers.  11-17.  The  Raising  of  the  Widow's 
Son  at  Nain.  Peculiar  to  Luke.  Of  course  the 
silence  of  the  other  Evangelists  is  no  argument 
against  the  truthfulness  of  Luke's  account.  As 
compared  with  the  other  two  similar  miracles  this 
takes  a  middle  position.  Jairus'  daughter  was 
just  dead,  this  young  man  on  the  way  to  burial, 
Lazarus  had  been  buried  for  four  days. 

Ver.  II.  Soon  afterwards.  The  change  of  a 
single  letter  alters  the  sense  'the  day  after'  to 
'  soon  afterwards,'  which  is  probably  the  correct 
reading.  —  Nain,  Na'-in.  The  name  occurs  no- 
where else  in  Scripture.  It  was  a  town  of  Gal- 
ilee, southeast  of  Nazareth,  a  few  miles  to  the 
south  of  Mount  Tabor,  'on  the  northern  slope 
of  the  rugged  and  barren  ridge  of  little  Hermon ' 
(Stanley).  The  name  signifies  'the  lovely,' but  it 
is  now  a  poor  village,  with  the  ruins  of  old  build- 
ings. The  distance  from  Capernaum  (suppos- 
ing Tell-hfim  to  be  the  site)  is  about  twenty-five 
miles.  The  distance  is  not  so  great  as  to  forbid 
their  reaching  it  'the  day  after.'  —  His  disciples, 


in  the  wider  sense.  —  A  great  multitude.  This 
shows  His  influence,  as  the  distance  was  so  con- 
siderable. Luke  would  not  introduce  this  multi- 
tude as  witnesses  of  such  a  miracle,  unless  he 
were  sure  of  the  fact. 

Ver.  12.  There  was  carried  out.  Graves  were 
commonly  outside  the  towns.  —  The  only  son  of 
his  mother,  etc.  The  circumstances  were  pecu- 
liarly adapted  to  call  forth  compassion.  He 
might  have  learned  these  circumstances  from 
some  of  the  crowd,  much  people  accompanying 
the  widow,  but  He  doubtless  knew  them  of 
Himself.  Such  knowledge  befits  One  who 
wrought  such  a  miracle.  Indeed  the  meeting  was 
not  accidental  but  providential,  and  foreknown 
by  our  Lord  Himself.  There  is  no  reason  why 
He  should  have  gone  so  far  from  Capernaum, 
and  rapidly,  as  it  would  seem,  unless  it  were  to 
meet  this  funeral  procession. 

Ver.  13.  And  when  the  Lord  saw  her.  The 
title  '  Lord  '  is  peculiarly  fitting  here.  Luke  uses 
it  more  frequently  than  Matthew  and   Mark. — 


Chap.  VII.  1-35.]  THE    GOSPEL   ACCORDING    TO    LUKE. 


389 


Weep  not.  The  first  sign  of  compassion ;  and  a 
token  of  coming  help.  Doubtless  His  words 
awakened  faith  —  the  same  words,  though  not 
now  followed  by  such  a  miracle,  are  ever  appli- 
cable, for  our  Lord,  by  His  death  and  resurrec- 
tion, has  become  '  the  Resurrection  and  the  Life  ' 
in  the  highest  sense,  always  affording  to  His 
people  a  ground  for  the  command,  '  weep  not,' 
of  which  this  miracle  was  only  a  sign. 

Ver.  14.  The  bier.  An  open  coffin  was  used 
among  the  Jews.  —  The  bearers  stood  still. 
Stopped,  not  by  miraculous  influence,  yet  prob- 
ably becau.se  of  our  Lord's  manner.  That  they 
had  heard  of  Him  is  of  course  possible,  but  not 
certain. — Young  man,  I  say  unto  thee,  Arise. 
A  command,  as  in  all  the  similar  cases.  A  sim- 
ple word,  uttered  in  the  exalted  composure  of 
sufficient,  all-sufficient  might.  The  simplicity  of 
the  narrative  attests  its  truthfulness  ;  the  simplic- 
ity of  the  command  attests  the  power  of  the 
Prince  of  Life. 

Ver.  15.  And  the  dead  man  sat  up,  and  began 
to  speak.  The  commanding  word  wrought  its 
proper  effect.  Not  only  life,  but  health  and 
strength  had  returned.  —  And  he  gave  him  to  his 
mother.  The  compassion  (ver.  13)  completes  its 
work.  This  act  of  love  fulfils  all  that  was  im- 
plied in  the  consoling  word  :  '  Weep  not.'  —  The 
sublime  simplicity  of  Luke  should  guard  against 
a  too  sentimental  representation  of  the  death  of 
the  young  man,  the  sorrow  of  the  widow,  the  joy 
of  the  reunion,  and  the  like.  All  these,  purely 
human,  fanciful,  and  dramatic  additions  may  call 


forth  tears,  without  leading  any  nearer  to  the 
Giver  of  eternal  Life.  Doubtless  the  miracle 
itself  had  deeper  reasons  than  the  consolation 
of  the  widow  and  the  quickening  of  the  young 
man,  even  though  no  mention  is  made  of  them 
here.  The  effect  upon  others  is  however  nar- 
rated in  the  verses  that  follow. 

Ver.  16.  And  fear  took  hold  on  all.  '  Fear  ' 
was  the  natural  result,  but  the  word  is  used  in 
the  Old  Testament  sense.  Not  terror,  but  not 
yet  the  loving  faith  of  the  New  Testament. 
Some  superstition  may  have  mingled  with  it,  but 
it  was  mainly  religious,  for  it  is  added  :  they  glo- 
rified God. — A  great  prophet,  etc.  'That,'  in 
this  clause  and  the  next,  is  probably  the  usual 
sign  of  quotation,  though  it  may  mean  '  because.' 
The  two  sayings  express  the  same  idea.  Only  the 
greatest  prophets  (Elijah  and  Elisha)  had  raised 
the  dead,  and  the  other  saying  indicates  that  they 
thought  of  the  great  prophet  who  was  to  come. 
Still  it  was  not  a  decided  avowal  that  Jesus  was 
the  Messiah.  Notice  how  the  effect  of  this  mir- 
acle was  an  exaltation  of  Jesus  as  a  Person  in 
the  minds  of  those  who  witnessed  it.  —  Hath 
visited.     Comp.  chap.  i.  68. 

Ver.  17.  This  report  —  concerning  him.  Liter- 
ally, '  this  saying.'  It  can  scarcely  refer  to  the 
saying  of  the  last  verse,  but  rather  to  the  whole 
account  of  the  miracle.  —  In  the  whole  of  Ju- 
dea.  Probably  meaning  all  Palestine,  and  not 
Judea  as  opposed  to  Galilee.  —  Region  round 
about,  i.  e.,  about  Judea,  not  merely  in  the  dis- 
trict about  Nain. 


Chapter  VII.   18-35. 

The  Message  from  yohn  the  Baptist ;  our  Lord's  Answer  and  subscqiient 

Discojirse. 


18  a    A  ND  the  disciples  of  John  shewed^  him  of  all  these  things. 

19  -i^  And  John  calling  jinto  Jiim'^  two  of  his  disciples  sent 
them  to  ^  Jesus,-^  saying,  Art  thou  he  that  should  come  }  or  look 

20  we  *  for  another  }  When  ^  the  men  were  come  unto  him,  they 
said,  John  Baptist  hath  sent  us  unto   thee,  saying,  Art  thou  he 

2 1  that  should  come  }  or  look  we  *  for  another  }  And  in  that  same  ^ 
hour  he  cured  many  of  their  infirmities  '^  and  '^  plagues,  and  of 
evil   spirits;  and   unto   many   that  zuere  blind   he  gave  ^  sight. 

22  Then  Jesus  answering^  said  unto  them,  Go  your  way,  and  tell 
John  what  things  ye  have  seen  and  heard  ;  how  that  the  blind 
see,  the  lame  walk,  the  lepers  are  cleansed,  the  deaf  hear,  the  dead 

23  are  raised,  to  the  poor  the  gospel  is  preached.^*^  And  blessed  is 
he,  whosoever  shall  not  be  offended  in  me. 

24  And  when  the  messengers  of  John  were  departed,  he  began 
to  speak  unto  the  people  ^^  concerning  John,  What  went  ye  out 

1  told  2  unto  him  {Roman)  ^  the  best  authorities  read  the  Lord 

*  tha,t  cometh,  or  do  we  look  ^  And  when  ^  omit  same 

''  diseases  ^  on  many  that  were  blind  he  bestowed 

9  And  he  answered  and  1°  the  poor  have  the  gospel  preached  to  them 

'^  multitudes 


a  Matt.  xi. 
2-19. 


b  i^Lord)  ver. 
13 ;  chap.  X 
I  ;  xi.  3g  ; 
xii.  42 ;  xiii. 
15;  xyii.  s, 
6 ;  xviii.  6; 
xix.  S ;  xxii 
6i  ;  xxiv.  34 

c  See    Mark 
iii.  lo. 


390  THE    GOSPEL   ACCORDING    TO    LUKE.         [Chap.  VIL  18-35. 

into   the  wilderness  for  ^^  to   see  ?  ^^     A  reed   shaken  with  the 

25  wind  ?  But  what  went  ye  out  for  '-  to  eee  ?  A  man  clothed 
in   soft  raiment  ?     Behold,  they  which  ^^  are   gorgeously  appar- 

26  elled,  and  live  deHcately,  are  in  kings'  courts.  But  what  went 
ye  out  for  ^'^  to   see  .-'     A  prophet  ?     Yea,  I  say  unto  you,  and 

27  much  more  than  a  prophet.  This  is  /le,  of  whom  ^^  it  is  writ-  ^  ^^^^  .j;  ^^ 
ten, ''Behold,  I  send  my  messenger  before  thy  face,  which ^'^  shall 

28  prepare  thy  way  before  thee.  For  I  say  unto  you.  Among 
those  ^'  that  are  born  of  women  there  is  not  a  greater  prophet 
than  John  the  Baptist  :  ^^  but  he  that  is  least  ^^  in  the  kingdom 

29  of  God  is  greater  than  he.    And  all  the  people  that  heard  Jiini'f^ 

and    the   publicans,  *  justified   God,  -^  being  baptized  witlr  ^  the  j-^j^^-^s-.  ^^. 

30  baptism  of  John.  But  the  Pharisees  and  ''  lawyers  ^^  '  rejected  xxn2^*"' 
''the  counsel  of  God  against  ^  themselves,  being  not  baptized '^  f^':'^,,;^^"' 

31  of  him.    And  the  Lord  said.^s  Whereunto  then  shall  I  liken  the  ^l^^.f^"-^' 

32  men  of  this  generation  .-'  and  to  what  are  they  like  .-'  They  are  ^  oaf. iL"'^' 
like  unto  children  sitting  in  the  marketplace,  and  calling  one  k  pl^s.lx^^^. 
to  another,  and  saying,^*  We  have  piped  unto  you,  and  ye  have 

not  danced  ;  we  have  mourned  to  you,  and  ye  have  not  wept.-^ 

33  For  John  the  Baptist  came  ^"^  neither  eating  bread  nor  drinking 

34  wine  ;  and  ye  say,  He  hath  a  devil.^'  The  Son  of  man  is  come 
eating  and  drinking  ;  and  ye  say.  Behold  a  gluttonous  man,  and 

35  a  winebibber,  a  friend  of  publicans  and  sinners  !  But  ^^  wisdom 
is  justified  of  ^^  all  her  children. 

12  o)nit  for                                                 1*  behold  "  that 

^^  he  of  wliom                                          ^^  who  ^''  them 

1*  Ihe  best  authorities  read  none  greater  than  John  ^^  ///.,  lesser 

^  when  they  heard                      ^^  the  lawyers  ^'^  toward 

-3  t/ie  best  authorities  omit  And  the  Lord  said  -*  who  say 

"^^  We  piped  unto  you  and  ye  did  not  dance  ;  we  wailed  and  ye  did  not  weep. 

^•^  is  come                    '^''  demon                    ^^  And  ^^  was  justified  by 

Chronology.  The  order  is  correct.  There  Vers.  29,  30.  These  verses  have  been  regarded 
is  no  record  of  anything  which  occurred  during  as,  either  a  part  of  our  Lord's  discourse,  or  a  com- 
the  interval  between  the  raising  of  the  young  ment  of  the  EvangeHst.  Each  view  has  able  sup- 
man  at  Nain  and  the  message  from  John.  See  porters.  The  latter  seems  more  natural.  But 
on  Matt.  viii.  18;  ix.  2,  etc.  Luke's  account  in  the  words  :  'And  the  Lord  said'  (ver.  31),  are  to 
the  present  section  differs  very  slightly  from  that  be  omitted.  The  early  insertion  of  the  jjhrase 
of  Matthew  (xi.  2-19)  ;  which  see.  shows  that  the  verses  were  very  early  regarded  as 

Ver.  18.      The  disciples   of  John   showed   him.  an  explanation  of  the  Evangelist.     If  they  belong 

More  definite  than  Matthew.  —  All  these  things,  to  our  Lord's  discourse,  they  were  introduced  to 

Probably  with  special   reference  to   the   last  and  show  the   different  reception  accorded   to  John, 

greatest  miracle  at  Nain.  and  thus  to  furnish  a   historical   ground  for   the 

Ver.  19.     Two   of  Ms   disciples.      This   shows  reproach  which  follows   (ver.  31-34).     If  an  ob- 

that  the   imprisonment  did  not  shut  him  off  from  servation  of  the  Evangelist,  they  explain   for  the 

intercourse    with    His   followers. — To   the   Lord,  benefit  of  distant  readers   the   different   reception 

Eleven  times  is  this  title  applied  to  Jesus  in  this  given  to  John's  baptism,  and  the   consequent   dif- 

Gospel  (see  marginal  references).  ference  in  the  effect  produced  by  the  Lord's  dis- 

Ver.  21.  In  that  hour,  etc.  This  is  implied  in  course  at  this  time.  The  first  view  takes  'him' 
the  answer  given  by  Matthew  (vers.  4,  5).— Dis-  as  referring  to  John,  and  'justified  God,'  're- 
eases  and  plagues  (Greek,  'scourges'),  and  of  jected,'  as"  applying  to  what  happened  under 
evil  spirits.  Luke,  the  physician,  distinguishes  John's  preaching;  the  latter  refers  'Him'  to 
the  possessed  from  the  diseased.  Christ,    and    the    actions    to    the    result    of    His 

Vers.  22-28  are  almost  word  for  word  the  same  preaching. — Toward   themselves,  /.  e.,   with   re- 

as  Matt.  xi.  4-1 1.     In  ver.  28  the  word  'prophet'  spect  to  themselves, 

is  to  be  omitted.  Vers.  31-35.     See  Matt.  xi.   16-19.     The  only 


Chap.  VII.  36-50.]         THE    GOSPEL   ACCORDING    TO    LUKE.  39I 

variation  is  in  ver.  35  :  all  hflr  children.     In  Mat-  the   different  teachers,  sent  of  God,  they  have 

thevv  :   'by   her  works.'      Here   the  persons   are  seen  the  wisdom  of  God  in  sending  both  teachers, 

contrasted.     The  children  of  Wisdom  are  child-  have  learned  the  truth  from   each,   and   thus,   by 

like,  not  childish,  like  the  men  of  this  generation  estimate   and  corresponding  act,   'justified'  that 

(vers.   31,   32).     Instead   of  petulant  treatment  of  wisdom. 


Chapter  VII.  36-50. 

Anointing  of  our  Lord's  Feet  by  a  Penitent    Woman,  while  in  the    House 

of  a  Pharisee. 

36  A    ND  one  of  the  Pharisees  desired^  him  that  he  would  eat 
-lA.   with  him.     And  he  went^  into  the  Pharisee's  house,  and 

37  set  down  to  meat.  "And,  behold,  a  woman  in  the  city,  which  "^ xx "i.''6^3 "" 
was  a  sinner,^  when  *  she  knew  that  Jesus  sat  at  meat  in  the  ^^f /ohn 
Pharisee's    house,    brought^   *  an    alabaster    box    of    ointment,  ^  Matt'xxvi. 

38  And  stood  at  his  feet  behind  him  weeping,  and  began  to  wash     ^' 

his  feet  with  tears,^  and  ''did  wipe  them  with  the  hairs'^  of  her  c  Ver. 44; 

John  xi.  2 ; 


head,  and  kissed  his  feet,  and  anointed  tJiem  with  the  ointment. 


XII.   3 


39  Now   when   the   Pharisee   which  ^   had   bidden   him   saw  it,   he 

spake  within  himself,  saying,  ''This  man,  if  he  were  *a  prophet,  '^Comp.chap. 
would  have  known  who  and  what  manner  of  woman  this  is  that  ^  Yt  ;^; 

John  IV.  19. 

40  toucheth  him  ;  for^  she  is  a  sinner.     And  Jesus  answering  said 
unto  him,  Simon,  I  have  somewhat  to  say  unto  thee.     And  he 

41  saith,  Master,  say  on.     There  was  a  certain  creditor  which  had'* 

two  debtors:  the  one  owed  five  hundred  •''pence,  and  the  other/see  Matt. 

42  fifty.     ^And   when   they    had    nothing  ^0    to    pay,   he    frankly  ^^ .?- Matt.^xviiL 
''forgave  them  both.     Tell  me   therefore,   which   of  them^"'^  will  a  Rom.  viii. 

43  love   him   most .''      Simon  answered  and  said,  I  suppose  that  Jie,     Greek) ; 

Jiph.  iv.  32. 

to  whom  he  forgave  most.^'^     And  he  said  unto  him,  Thou  hast 

44  rightly  judged.     And  he  turned  to  the  woman,  and  ^'*  said  unto 
Simon,  Seest  thou  this  woman  }     I  entered  into  thine  house 

'thou  gavest  me  no  water  for  my  feet :  but  ^  she  hath  washed  ^^  ''Gen.xviii.4; 

•-'  -'  XIX.  2 ;  xlni. 

my  feet   with   tears,   and   "^  wiped   tJicm   with   the   hairs   of  her    '*'  J^'^s^^ 

■J  '  A  XIX.    21  ;      1 

45  head.^''     ^Thou  gavest   me  no  kiss  :  but  this  woman,  since  the  x- v"";  Js.'"' 

46  time   I   came   in,   hath   not  ceased  to  kiss  my  feet.     "' My  head  I/Is.'^xhI"/; 
with  oil  thou  didst  not  anoint :    but   this   woman   hath   anointed     s^^eekaa 

47  my  feet   with  ointment.     Wherefore  I  say  unto  thee,  Her  sins, 
which  are  many,  are  forgiven  ;    for   she   loved   much  :    but   to 

^  asked  2  entered 

^  the  best  authorities  read  who  was  in  the  city,  a  sinner  ; 

*  and  when  5  g^g  brought 

"  And  standing  behind  at  his  feet,  weeping,  she  began  to  w"et  his  feet  with 
her  tears 

'  liair  8  that  9  A  certain  money-lender  had 

^^  not  wherewith  "  o/zzii  frankly 

'2  the  best  authorities  read  Which  of  them  therefore 
13  the  most  i*  turning  to  the  woman,  he 

15  wetted  I*'  the  best  authorities  read  her  hair 


VI.  17. 


392 


THE    GOSPEL   ACCORDING    TO    LUKE.        [Chap.  V IL  36-50. 


And  he  said  «  Matt-A'^-  2; 

Mark  ii.  5 ; 


48  whom    little  is  forgiven,  tJie  same  loveth  little 

49  unto  her,  "  Thy  sins  are  forgiven.     And  they  that  sat  at  meat    ^^JjX; 
with  him  began  to  say  within  themselves,  '' Who  is  this  that  ^  P„^^p]^^„ 

50  forgiveth  sins  also  .?  i"     And  he  said  to  the  woman,  ^Thy  faith     L^' 7^' c^^^'p'' 
hath  saved  thee  ;   *  go  in  peace. 

^^  even  forgiveth  sins 


V.  21. 

/  See  ver.  g. 
q  Chap.  viii. 

48;  comp. 

Mark  v.  34. 


A  COMPARISON  of  the  various  accounts  renders 
it  highly  probable  that  the  Evangelist  is  here  fol- 
lowing the  strict  chronological  order.  (Some 
think  ihe  words  of  ver.  34  may  have  suggested 
the  insertion  of  the  event  at  this  point.)  The 
only  intervening  event  on  record  seems  to  have 
been  the  discourse  in  Matt.  xi.  20-30.  Luke  does 
]iot  give  here  another  version  of  the  aitoiiitiiig  at 
Bethany.  The  two  occurrences  have  little  in 
common,  but  the  name  of  the  host  (Simon)  and 
the  anointing.  Li  this  case  the  woman  was  '  a 
sinner,'  showing  her  penitence,  in  the  other  a 
pious  loving  disciple,  preparing  Him  for  burial ; 
liere  the  feet  are  anointed,  there  the  head  ;  here 
the  objection  arose  from  the  woman's  character, 
there  from  the  waste;  here  the  host  objects,  there 
Judas,  while  the  lessons  our  Lord  deduces  are 
altogether  different. 

Tradition  has  identified  this  woman  with  Mary 
Magdalene ;  but  of  this  there  is  no  proof  what- 
ever. The  mention  of  her  name  in  chap.  viii.  2, 
as  an  entirely  new  person,  is  against  the  tradi- 
tion. Yet  art  and  the  usage  of  most  modern 
languages  (Magdalene  =  abandoned  woman)  have 
supported  tradition  in  fixing  this  stigma  upon  an 
attiicted  woman,  out  of  whom  our  Lord  cast  seven 
demons,  and  who  was  one  of  the  most  affection- 
ate and  favored  of  the  early  disciples.  On  the 
further  difficulties  of  this  view,  see  ver.  37  ;  chap. 
viii.  2. 

Ver.  36.  One  of  the  Pharisees.  '  Simon'  (ver. 
40).  —  that  he  would  eat  with  him.  There  is  no 
evidence  of  an  improper  motive.  With  all  his 
scruples,  the  Pharisee  shows  no  hostility.  Pride 
may  indeed  have  entered.  Our  Lord,  who  came 
'eating  and  drinking'  (ver.  34),  accepted  the  in- 
vitation.—  Sat  down  to  meat.  As  always,  '  re- 
clined at  table,'  the  head  toward  the  table,  the 
body  supported  by  the  left  arm  and  the  feet 
turned  outward.  The  sandals  were  usually  re- 
moved before  eating. 

Ver.  37.  A  woman  who  was  in  the  city,  a  sin- 
ner, /'.  e.,  an  unchaste  person.  The  words  '  in  the 
city '  show  that  she  led  this  life  of  sin  in  the 
place  where  the  Pharisee  lived.  What  place  it 
was  we  do  not  know.  Certainly  not  Jerusalem, 
but  some  place  in  Galilee.  Those  who  identify 
the  woman  with  Mary  Magdalene  must,  to  be 
consistent,  think  it  was  Magdala.  It  might  have 
been  Nain,  but  if  Matt.  xi.  20-30  immediately 
precedes,  then  Capernaum  is  the  more  probable 
place. — And  when  she  knew,  etc.  'Since  I  came 
in  '  (ver.  45)  suggests  that  she  came  in  about  the 
same  time  with  our  Lord.  Our  Lord  was  con- 
stantly followed  by  a  crowd,  and  the  crowd  un- 
doubtedly thronged  the  houses  into  which  He 
entered.  The  woman  must  have  heard  our  Lord, 
and  the  first  penitent  step  was  her  coming 
thus.  The  previous  discourse,  probably  the  one 
which  influenced  her,  was  that  touching  one 
(Matt.  xi.  28-30):  'Come  unto  me  all  ye,'  etc. 
Had  this  been  Mary  Magdalene,  we  must  suppose 


either  that  she  had  been  healed  of  her  bodily 
disease,  but  not  of  her  spiritual  one,  —  or  that 
'  seven  demons  '  does  not  refer  to  a  literal  posses- 
sion. Neither  alternative  is  probable.  See  on 
chap.  viii.  2.  —  An  alabaster  box  of  ointment.  A 
vase  or  cruse  ;  see  on  Matt.  xxvi.  7.  Alford  : 
'  The  ointment  here  has  a  peculiar  interest,  as 
being  the  offering  by  a  penitent  of  that  which  had 
been  an  accessory  in  her  unhallowed  work  of  sin.' 

Ver.  38.  Standing  behind  at  his  feet  weeping, 
etc.  She  came  to  our  Lord,  as  He  reclined  at 
table  ;  standing  by  Him,  leaning  over  His  ftet, 
her  tears  of  penitence  began  to  flow,  and  thus 
she  began  to  wet  his  feet  with  her  tears.  Her 
tears  dropped  on  his  feet.  That  she  intended 
to  do  this  is  unlikely.  Genuine  emotion  is  not 
intentional  ;  only  unbidden  tears  are  precious. 
Her  intention  was  to  kiss  and  anoint  His  feet, 
but  coming  for  that  purpose  the  precious  oint- 
ment of  her  penitent  heart  first  flowed  from  her 
weeping  eyes.  Then  carrying  out  her  purpose, 
she  wiped  His  feet  with  the  hair  of  her  head,  and 
kissing  them  (repeatedly,  as  the  original  im])lies) 
as  a  token  of  honor  and  affection,  she  anointed 
them  with  the  ointment.  In  vers.  44-46  our  Lord 
enumerates  her  actions  in  this  order.  Her  un- 
bidden tears  outran  the  prepared  ointment ;  and 
were  more  precious  in  the  sight  of  the  Lord. 

Ver.  39.  He  spake  within  himself.  Our  Lord 
replies  (ver.  40)  to  the  thought  of  the  Pharisee's 
heart,  as  here  given,  —  If  he  were  a  prophet,  etc. 
Simon  seems  to  have  been  inclined  to  regard 
Him  as  such.  But  he  reasoned  thus  :  a  prophet 
would  knmv  what  others  must  learn  ;  this  man 
cannot  be  a  prophet,  for  He  does  not  know  who  is 
touching  Him  since  no  one  would  knowingly  allow 
himself  to  be  touched  by  a  woman  of  this  charac- 
ter. The  main  error  was  in  the  last  thought  ;  for 
our  Lord  did  allow  Himself  to  be  touched  by 
such  a  person.  Hence  His  reply  sets  forth  why 
He  allows  this.  Notice  that  the  objection  of  the 
Pharisee  was  against  the  touch  bv  an  unclean 
person  ;  a  technical,  ceremonial,  and  Pharisaical 
one.  Really  and  morally  such  persons  can  defile 
by  their  presence  :  yet  to  this  no  objection  was 
raised.  Still  less  dared  any  one  cast  a  reflection 
upon  the  morality  of  Jesus  in  such  circinnstances. 

Ver.  40.  Answering,  the  thought  of  the  Phari- 
see, not  some  outward  manifestations  of  dis- 
pleasure, though  such  may  have  been  displayed. 
—  I  have  somewhat  to  say  unto  thee.  Direct  per- 
sonal address,  implying  a  knowledge  of  Simon's 
heart.  —  Master,  or, '  Teacher,'  say  on.  The  tone 
is  respectful,  as  if  the  evidence  of  our  Lord's 
insight  had  already  checked  the  doubt  in  Simon's 
mind. 

Ver.  41.  A  certain  money  lender  had  two 
debtors.  The  former  represents  our  Lord,  the 
two  debtors  the  woman  and  Simon  respectively. 
But  in  the  parable  the  lender  is  in  the  background, 
the  emphasis  rests  upon  the  comparison  between 
the  respective  amounts  :  The  one  owed  five  hun- 


Chap.  VII.  36-50-]         THE    GOSPEL   ACCORDING    TO    LUKE. 


393 


dred  pence  (deitarics),  and  the  other  fifty.     For 

the  value,  see  Matt,  xviii.  28.  The  debt  is  sin,  or 
strictly  speaking,  \\er(i  the  sense  of  sin.  Probably, 
but  not  certainly,  the  actual  relative  sinfulness 
of  the  woman  and  Simon  might  have  been  thus 
represented.  That  the  sense  of  sin  is  meant  ap- 
jjears  from  the  application,  since  gratitude  for 
forgiveness  of  sin  must  be  based  upon  that,  not 
upon  actual  guilt  which  we  cannot  measure. 
Hence  the  truth  that  many  great  sinners  do  not 
feel  their  guilt  is  here  left  out  of  view.  —  Some 
suppose  that  the  respective  debts  represent,  in 
the  one  case  the  casting  out  of  seven  demons,  in 
the  other  a  healing  from  leprosy,  thus  identifying 
the  persons  with  Mary  Magdalene  and  Simon  the 
leper.  Others  substitute  the  honor  of  a  visit 
from  our  Lord  for  the  healing  from  leprosy. 
Both  grow  out  of  the  assumption  that  the  woman 
was  Mary  Magdalene,  and  neither  affords  a  satis- 
factory interpretation.  —  The  ratio  here  is  very 
different  from  that  in  the  parable  of  the  unfor- 
giving servant  (Matt,  xviii.  21-35),  since  the 
things  compared  are  very  different. 

Ver.  42.  And  when  they  had  not  wherewith  to 
pay.  They  found  out  and  confessed  that  they  could 
not  pay  the  debt.  It  is  true  that  sinners  have 
■■  nothing,'  but  the  verse  brings  out  rather  the  dis- 
covery than  the  fact  itself.  Grateful  love  does 
not  pay  anv  part  of  the  debt,  according  to  the 
parable.  —  He  forgave  both.  '  Frankly '  means 
'  freely; '  but  there  is  only  one  word  in  the  original, 
for  'frankly  forgave.'  The  forgiveness  was  real 
and  personal.  It  does  not  represent  an  indis- 
criminate forgiveness  of  those  unconscious  of 
sin  and  of  inability  to  atone  for  it,  hence  not 
seeking  pardon  in  penitence  and  confession.  The 
fact,  not  the  ground,  of  forgiveness  is  here 
brought. 

Ver.  43.  I  suppose.  We  are  to  understand, 
'  that  is,  if  they  feel  as  they  ought.' —  To  whom 
he  forgave  the  most.  From  this  correct  answer 
a  false  conclusion  has  often  been  drawn,  oftener 
in  thought  and  deed  than  in  word.  Men  some- 
times find  in  it  an  encouragement  to  sin,  on  the 
theory  that  the  greater  their  present  sin,  the 
greater  their  future  love.  But  the  sense  of  sin  is 
represented  bv  the  debt,  and  the  question  does 
not  necessarily  mean  :  which  will  be  the  better 
Christian  .'  but  rather,  which  will  be  the  more 
affectionate,  self-sacrificing  in  outward  manifes- 
tations of  gratitude .'' 

Ver.  44.  Seest  thou  this  woman's  He  thus 
brings  face  to  face  the  two  persons  whose  cases 
He  had  set  forth  in  the  parable.  Possibly  Simon 
had  hitherto  avoided  looking  at  her,  or  in  any 
case  had  looked  down  upon  her  ;  now  according 
to  his  own  verdict  he  must  look  up  to  her.  — 
Thine  house.  The  emphasis  rests  upon  the  word 
'  thy,'  thus  pointing  the  rebuke.  It  was  thy  duty, 
rather  than  hers,  to  show  such  attentions,  for  I 
became  thy  guest.  While  ordinary  courtesy  did 
not  demand  from  the  host  all  the  acts  here 
alluded  to,  they  were  bestowed  on  honored  guests. 
.Simon  had  not  been  rude  and  uncivil,  but  lov- 
ing little,  he  had  treated  our  Lord  as  an  ordinary 
guest.  With  this  treatment  the  conduct  of  the 
woman,  who  loved  much,  is  contrasted.  Simon 
did  not  give  water,  she  gave  tears,  '  and  instead 
of  a  linen  cloth  the  thousand  hairs  of  her  head.' 

Ver.  45.  No  kiss,  of  welcome,  on  the  face, 
came  from  the  host ;  but  the  unbidden  woman 
coming  in  with  the  Guest  (since  the  time  I  came 
in)  at  once  kissed  His  feet,  and  continued  to  do  so. 


Ver.  46.  Mine  head  with  oil  ...  .  my  feet 
with  ointment.  The  host  failed  to  supply  oil  for 
the  head,  the  woman  not  only  gave  the  more  pre- 
cious ointment,  but  herself  applied  it  to  His  feet. 

Ver.  47.  Wherefore  I  say  to  thee.  Because 
of  these  exhibitions  of  love,  in  recognition  of 
them,  I  say  to  thee.  Our  Lord  gives  the  reason 
for  His  saying  that  she  is  forgiven,  not  for  the 
forgiveness  itself.  The  latter  sense  is  ungram- 
matical,  as  well  as  out  of  keeping  with  the  para- 
ble.—  Her  sins,  which  are  many,  are  forgiven, 
'  have  been  and  are  forgiven.'  —  For  she  loved 
much.  Not :  because  she  loved  much,  as  though 
her  love  were  the  cause  of  the  forgiveness.  This 
sense  is  directly  opposed  to  the  parable  (ver.  42), 
which  represents  the  debtors  as  unable  to  pay 
and  the  forgiveness  free  ;  to  the  next  clause,  which 
plainly  makes  the  forgiveness  the  ground  of  the 
love,  not  the  reverse  ;  and  also  to  ver.  50,  which 
represents  faith,  not  love,  as  the  antecedent  of 
forgiveness,  on  the  side  of  the  person  forgiven. 
The  clause  is  to  be  explained:  'since  she  loved 
much,'  i.  e..  Her  sins  which  are  many  are  for- 
given (as  you  may  conclude  according  to  youi 
own  judgment,  that  much  forgiveness  produces 
much  love),  since  she  loved  much  (as  these  mani- 
festations indicate).  The  word 'loved  '  refers  to 
the  acts  spoken  of  in  vers.  44-46.  The  assump- 
tion that  the  woman  was  Mary  Magdalene  is  used 
to  support  the  false  view  mentioned  above  ;  the 
gr.atitude  being  regarded  as  called  forth  by  the 
casting  out  of  the  demons,  and  the  forgiveness  of 
sins  as  first  granted  after  this  display  of  love. 
The  aptness  of  the  parable  is  destroyed  by  this 
interpretation.  —  Little  is  forgiven,  etc.  One 
who  feels  little  need  of  forgiveness  is  meant. 
Our  Lord  does  not  apply  this  directly  to  Simon 
—  but  leaves  that  to  his  conscience. 

Ver.  48.  Thy  sins  are  forgiven.  This  does 
not  forbid  the  view  that  a  previous  sense  of  par- 
don moved  the  woman  to  acts  of  love.  It  is 
rather  a  new  assurance,  a  more  formal  personal 
declaration.  Christians  have  a  sense  of  pardon 
awakening  gratitude,  but  ever  need  more  assur- 
ance of  it,  ever  hope  for  and  desire  more  ;  that 
is  our  faith.  As  appears  from  ver.  50,  it  was 
precisely  to  this  faith  on  the  part  of  the  woman, 
who  had  already  felt  enough  to  manifest  her  love 
in  this  way,  that  our  Lord  addressed  the  declara- 
tion of  this  verse.  This  is  the  constant  and 
blessed  action  and  reaction  of  Divine  grace  and 
Christian  gratitude  it  awakens. 

Ver.  49.  Who  is  this  that  even  forgiveth  sinsl 
Comp.  chap.  v.  21  and  the  parallel  passages. 
Such  a  question  was  natural,  and  does  not  neces- 
sarily imply  decided  hostility.  —  Thy  faith  hath 
saved  thee.  Not  love.  Love  is  to  convince 
others,  faith  lays  hold  of  grace,  and  thus  love  is 
begotten.  It  was  faith,  the  hope  of  a  penitent 
based  on  the  words  and  the  character  of  Jesus, 
which  brought  her  to  the  house  of  -Simon.  In  this 
faith  her  love  was  born,  and  as  its  manifestations 
began,  her  faith  was  ever  encouraged  bv  the  recep- 
tion of  her  acts  of  love.  Growing  as  she  wept 
and  washed  His  feet,  it  laid  hold  more  and  more 
fully  of  the  pardon  it  expected,  —  and  received  at 
length  the  full  absolution  (ver.  48).  The  closing 
words  were  therefore  of  faith,  and  of  its  most 
blessed  result:  go  in  peace,  literally,  '  into  peace.' 
This  was  the  state  of  mind  to  which  she  might 
now  look  forward.  Faith  first,  manifestations  of 
grateful  love  next,  then  peace.  If  we  consider 
well  to  whom  these  words  were  spoken,  we  will 


394 


THE   GOSPEL   ACCORDING    TO    LUKE.         [Chap.  VI IL  1-3. 


not  forget  that  grace  is  free,  or  exalt  our  love  sinful  men,  wash  away  the  stain  of  her  life,  but 
into  a  ground  of  pardon.  All  her  tokens  of  peni-  the  grace  of  Christ  led  her  to  true  peace,  as  her 
tence  and  affection  could  not,  even  in  the  eyes  of     abiding  condition. 


Chapter  VIII.   1-3. 
A  Circuit  through  Galilee,  with  the  Twelve  and  Ministering  Women. 

AND  it  came  to  pass  afterward,^  that  he  went  throughout 
every  ^  city  and  village,  preaching  and  shewing  ^  the  glad 
tidings  of  the  kingdom  of  God;-^    and  the  twelve  ivere''^  with '^  J^Jf  j^^;^- 
him,     And  ^^  certain  women,  which  ^   had   been   healed   of   evil    ^xtii'.  49^''' 
spirits  and  infirmities,  *''Mary  called  Magdalene,  ''out  of"  whom    56, e"; i^viii. 
went  seven  devils,^     And ''Joanna  the  wife  of  Chuza  ^  *  Herod's    40, 47"  xvl' 

-''steward,   and   Susanna,   and  many   others,  which  ^  ministered    xx'iv.   10; 

johnxix.25; 
unto  hmi  ^"  of  their  substance. 


1  soon  afterwards 
*  ( , )  instead  of  {:) 
■^  from 
^  Chuzas 


■^  about  through 
^  o>/iit  were 


^  bringing 
^  who 


*  seven  demons  had  gone  out 
^°  the  best  authorities  read  them 


c  Mark  xvi.  g. 
d  Chap.  xxiv. 

10. 
e  Chap,  xxiii. 

7- 
/  Matt.  XX.  8. 


Peculi.\r  to  Luke.  According  to  the  usual 
view,  the  first  circuit  through  Galilee  was  made 
before  the  choice  of  the  twelve  ;  this  one  (the 
second)  with  them  ;  the  third  immediately  after 
they  were  sent  out  to  preach.  But  it  is  not  cer- 
tain that  there  were  three  distinct  journeys.  Our 
Lord  was  always  occupied,  and  the  Evangelists 
describe  certain  periods  of  His  ministry  in  gen- 
eral terms,  without  introducing  special  occurren- 
ces. The  period  here  spoken  of  seems  to  have 
been  that  succeeding  ('soon  afterwards,'  ver.  i) 
the  occurrences  narrated  in  the  last  chapter.  On 
the  practical  lessons,  see  close  of  section. 

Ver.  I.  Went  about  through  city  and  village. 
From  town  to  town,  from  village  to  village,  in 
unwearied  activity.  —  Bringing  the  glad  tidings. 
One  word  in  the  Greek,  hence  '  preaching  '  does 
not  govern  'glad  tidings.'  —  And  the  twelve  with 
him,  i.  e.,  went  about  with  him,  since  this  is 
joined  closely  with  the  previous  clause.  Hence 
after  they  had  been  chosen,  but  before  they  had 
been  sent  out  to  preach. 

Ver.  2.  And  certain  women,  etc.  All  of  them 
had  probably  been  cured  of  some  affliction ; 
hence  their  service  was  one  of  gratitude.  Such 
a  service,  however,  is  contrary  to  the  Oriental 
notions  of  propriety,  founded  upon  low  views  of 
woman's  virtue.  Christianity  has  done  much  to 
correct  these  notions.  It  is' significant  that  this 
mention  of  our  Lord's  female  attendants  should 
follow  the  account  of  the  forgiven  one  in  the 
Pharisee's  house.  —  Mary  called  Magdalene.  A 
native  of  Magdala  (see  on  Matt.  xv.  39).  — From 
whom  seven  demons  had  gone  out.  This  woman 
had  been  possessed  of  seven  demons,  and  our  Lord 
had  cast  them  out.  The  notion  of  some  (Dr. 
Lange  among  others)  that  this  means  released 
from  special  sinfulness,  '  seven  demons  '  being  an 
expression  for  total  subjection  to  the  spirit  of  the 


world,  is  an  attempt  to  support  the  legend  that 
Mary  Magdalene  was  the  'sinner'  of  the  last 
chapter.  But  that  occurrence  loses  its  appropri- 
ateness, if  we  suppose  that  the  woman  had  been 
already  dispossessed  of  seven  demons  by  our 
Lord.  The  accuracy  and  aptness  of  the  Gospel 
narrative  are  diminished  by  this  theory. 

Ver.  3.  Joanna.  Her  name  appears  again  in 
chap.  xxiv.  10. — The  wife,  perhaps  at  that  time 
a  widow,  of  Chuzas  Herod's  steward,  i.  e.,  the 
'house-steward'  of  Herod  Antipas.  Through 
this  family  Herod  and  his  servants  (Matt.  xiv.  2) 
might  have  heard  of  Jesus.  Some  have  iden- 
tified Chuzas  with  the  'nobleman'  whose  son 
was  healed  by  our  Lord  (John  iv.  46-54)  ;  but 
the  reason  for  Joanna's  gratitude  was  that  she 
had  herself  been  healed  (ver.  2).  —  Susanna 
('  lily  ').  Not  mentioned  again.  —  And  many 
others.  Comp.  Matt,  xxvii.  55. — Who  minis- 
tered. All  of  them  were  such  as  thus  '  minis- 
tered,' /.  e.,  provided  food  and  other  necessary 
attentions. — Unto  them  (the  better  supported 
reading),  i.  e.,  to  the  whole  company.  The 
alteration  to  the  singular  was  probably  designed 
to  exalt  the  service  of  the  women ;  but  what  was 
done  to  the  disciples  was  done  to  Christ,  accord- 
ing to  His  own  words  (Matt.  xxv.  40). — From 
their  substance.  This  implies  that  some,  perhaps 
most  of  them,  were  persons  of  means. 

Our  Lord  confided  in  the  purity  and  faithful- 
ness of  His  Galilean  friends  ;  He  exalted  women 
into  the  circle  of  His  followers ;  woman's  work 
was  at  once  a  service  of  grateful  love  (a  diacon- 
ate)  ;  these  women  of  high  position  felt  that 
constant  temporal  service  was  a  fitting,  though 
insufficient,  return  for  spiritual  benefits.  —  Such 
a  circle  as  this  is  possible  only  where  Christ  is  ; 
about  Him  as  the  centre,  gather  preaching  men 
and  ministering  women  in  purity  and  harmony. 


"A 


Chap.  VIII.  4-21.]         THE    GOSPEL   ACCORDING    TO    LUKE.  395 

Chapter  VIII.  4-21. 

Parable  of  the  Sower  ;  our  Lord  sought  by  His  Mother  and  Brethren. 

ND  when  much  people  were  gathered  ^  together,  and  were  "■  ^^^^^^k 
come  to  him  out  of  every  city,^  he  spake  by  a  parable:     '"'"*'• 

5  A"  sower  went  out '^  to  sow  his  seed:  and  as  he  sowed,  some 
fell  by  the  way  side  ;  and  it  was  trodden  down,  and  the  fowls  of 

6  the  air^  devoured  it.  And  some*^  fell  upon  a"  rock;  and  as 
soon  as  it  was  sprung  up,^  it  withered  away,  because  it  lacked  ^ 

7  moisture.     And  some^  fell   among ^^  thorns;    and   the  thorns 

8  sprang  up  ^  with  it,  and  choked  it.  And  other  fell  on  ^^  good 
ground,  and  sprang  up,^  and  bare  ^^  fruit  a  hundredfold.  And 
when  he  had  said  ^^  these  things,  he  cried.  He  that  hath  ears  to 
hear,  let  him  hear. 

9  6  And  his  disciples  asked  him,  saying.  What  might  this  parable  b  Mait.  xiii. 

10  be  .' ^^  And  he  said,  Unto  you  it  is  given  to  know  the  myste-  Markiv.io- 
ries  of  the  kingdom  of  God  :   but  to  others  ^°  in  parables  ;  that 

seeing  they  might  ^^  not  see,  and  hearing  they  might  ^'^  not  un- 

1 1  derstand.      Now  the  parable  is  this  :  The  seed  is  the  word  of 

12  God.  Those  ^'^  by  the  way  side  are  -they  that  hear  ;  ^^  then 
Cometh  the  devil,  and  taketh  away  the  word  out  of  their  hearts, 

13  lest  they  should  ^'^  believe  and  be  saved.  They  ^"  on  the  rock 
are  they,  which,-''  when  they  hear,^^  receive  the  word  with  joy  ; 
and  these  have  no  root,  which  ^  for  a  while  believe,  and  in  time 

14  of  temptation  fall  away.  And  that  which  fell  among  thorns  ^i 
are  they,  which,  when  they-'^  have  heard,  go  forth,  and^^  are 
choked  with   cares  and   riches   and   pleasures  of  this  life,  and 

15  bring  no  fruit  2*  to  perfection.  But^^  that  on  the  good  ground 
are  they,  which ^^  in  an  honest  and  good  heart,  having  heard  the 

word,  keep  it^'  and  bring  forth  fruit  '"with  patience.  -  hT''''^ 

\6       ""No-^  man,  when  he  hath  lighted  a  candle,-^  covereth  it  with  <^  Matt.  v.  15; 

'  o  '  Mark  IV.  21; 

a  vessel,  or  putteth  //  under  a  bed  ;  but  setteth'"''  it  on  a  candle-  ^  ^Tt' x"-?!'; 

17  stick,^^  that  they  which'-''  enter  in  may  see  the  light.  ""For  chap*! Si.\^.' 
nothing  is  secret,^^  that  shall  not  be  made  manifest;  neither -^^gn^p'^gr^' 
any  thing  hid,'^'^  that   shall   not   be  known   and    come    abroad.  ^  ^att;  xiii. 

18  •''Take  heed  therefore  how  ye  hear:  ^for  whosoever  hath,  to  him     Marriv!25i 

chap.    xix. 

^  as  a  great  multitude  were  coming  26. 

-  those  of  every  city  were  resorting  unto  him 

3  The             ^  forth             ^  birds  of  the  heaven  ®  other             "  on  the 

8  grew           ^  had  no        ^°  amidst  the  ^^  into  the 
^'-  brought  forth                   ^^  as  he  said 

^*  asked  him  what  this  parable  was  {according  to  the  best  authorities^ 

^5  the  rest                         ^®  may                  ^'^  And  those  ^*  have  heard 

^3  that  they  may  not       ""^  who           -'  the  thorns  "  these  are 'they  that 

23  and  going  on  their  way  they          '^^  nothing  -^  And 
28  these  are  such  as                             27  hold  it  fast 

28  And  no                                                29  i^mp  3o  putteth 

31  lampstand.                                          3^  hid  ^3  ^or  secret 


396  THE   GOSPEL   ACCORDING   TO    LUKE.  [Chap.  VI IL  4-39. 

shall   be  given  ;    and  whosoever  hath   not,  from  him  shall  be 

taken  even  that  which  he  ''seemeth  to  have.s*  /ichap.xxiv. 

19  'Then  3°  came   to   him   Ids  mother  and   his  brethren,  and  ^^  '  J-sT;'^"' 

20  could  not  come  at  him  for  the  press.^'     And  it  was  told  him  by     3,-3^  '"' 
certain  which  said,-^*^  Thy  mother  and  thy  brethren  stand  with- 

21  out,  desiring  to  see  thee.     And  he  answered   and   said  unto 

them,  My  mother  and  my  brethren  are  these  *  which  20  hear  the  k  chap  xi.28. 

word  of  God,  and  do  it. 

8*  thinketh  he  hath  ^5  And  there      _      36  And  they 

3"  crowd  ^^  omit  by  certain  which  said. 


Chronology.     It  is  evident  from  the  parallel  Luke's  mention  of  the  preaching  tour  probably 

accounts  that  the  incident  of  vers.  19-21  preceded  leads   him   to  give   prominence   to   these.     The 

the  parable,  etc.,  vers.  4-18.     Some  would  even  three  Evangelists  agree,  but   show   entire   inde- 

insert  between  them  a  number  of  discourses  re-  pendence. 

lated  by  Luke  further  on  (xi.  37-xiii.  9),  but  the         Vers.  5-15.     The  Parable  OF  THE  SowER  and 

language  of    Matt.  xiii.  i    seems    to  forbid    this,  its  interpretation.     See  on  Matt.  xiii.  3-8,  18-23  ! 

The   order  of  Mark,  confirmed   in  this  case  by  Mark  iv.  3-20.     The  new  details  are  few.—  Going 

that  of  Matthew,  is  most  exact.     After  the  journey  on  their  way.     This  indicates  carelessness.   Some 

just  spoken  of  (vers.  1-3)  or  during  its  progress,  indeed  think  this  refers  to  a  being  drawn  avvay  by 

our  Lord  healed  a  demoniac,  giving  occasion  to  the  cares,  etc.,  but  this  is  doubtful.  — In  patience. 

the    Pharisees    to   vent    their   growing    hostility.  Peculiar  to  Luke.    It  means  '  <r('««>/^«^/j)/,  through 

This  incident  is  narrated  out  of  "its  order  by  Luke  the  course  of  a  life  spent  in  duties,  and  amidst 

(xi.  14,  etc.).    It  was  immediately  followed  by  the  discouragements.'     (Alford). 

demand  for  a  sign  from  heaven  (Matt.  xii.  38-45;  Vers.  16-18.  See  on  Mark  iv.  21-25.  The 
Luke  xi.  16,  29-36),  possibly  by  other  events  same  thoughts  occur  in  Matthew  in  different  con- 
narrated  by  Luke  in  the  same  connection.  About  nections.  —  Thinketh  he  hath  (ver.  18)  is  peculiar 
this  time,  while  the  controversy  was  going  on,  the  to  Luke.  It  is  self-deception,  not  deception  of 
mother  and  brethren  of  Jesus  sought  Him  (Matt,  others  that  is  referred  to.  Luke  omits  the  other 
xii.  46-50;  Mark  iii.  31-35;  Luke  viii.  19-21).  parables,  given  by  Matthew  and  Mark,  inserting' 
Then  came  the  discourse  in  parables  (Matt.  xiii.  ;  two  of  them  in  a  different  connection  however' 
Mark  iv.  T-25),  a  part  of  which  is  here  recorded  (chap.  xiii.  18-21). 
(vers.  4-18).  Vers.   19-21.      The  Mother  and  Brethren 

Ver.  4.     And  as  a  great  multitude  were  coming  of  Jesus  seek  Him.     See  on  Matt.  xii.  46-50  ; 

together,   etc.     The  E.  V.  gives  the  wrong  im-  Mark  iii.  31-35.     Luke  presents  no  new  incidents, 

pression  that   He  waited   until   all   came  ;  it  was  The  reason  for  putting  this  occurrence  out  of  the 

the  gathering  crowd  that  led  Him  to  enter  a  boat  exact  order,  may  have  been  thus  to  enforce  the 

(Matthew,  Mark). —  Those  of  every  city,  attracted  lesson  of  the  parable  concerning  the  right  hearing 

out  of  the  various  places  where  He  had  preached,  and  doing  of  the  word. 


Chapter  VIII.  22-39. 
The  Storm  on  the  Lake  ;  the  Man  ivitJi  the  Legion  of  Demons. 

22  IVJOW  it  came  to  pass  on  a  certain  day,^  "  that  he  went  ^  into  '^  f^":"^;^.-  ^"'■ 
-1-  ^    a  ship  3  with  his  disciples  :  *  and  he  said  unto  them,  Let    ^^t^^  '^^■ 
us  go  over  unto  the  other  side  of  *  the  lake.     And  they  launched  '^  ^fj"^- ^^^'j^^' 

23  forth.     But  as  they  sailed,  he  fell  asleep  :  and  there  came  down 
a  storm  of  wind  on  the  lake  ;  and  they  were  filled  ^  witJi  water, 

24  and  were  in  jeopardy.     And  they  came  to  him,  and  awoke  him, 
saying,  "  Master,  Master,  we  perish.     Then^  he  arose,  and  '  re- '  See  chap.  -, 
buked  the  wind  and  ^  the  raging  of  the  water  :  and  they  ceased,  d  jamesi.  c. 

25  and  there  was  a  calm.     And  he  said  unto  them.  Where  is  your 

^  one  of  those  days  2  entered 

8  boat  *  himself  and  his  disciples 

5  filling  ^  And 

'  being  awakened  {according  to  the  best  authorities),  he 


Chap.  VIII.  22-39-]         THE    GOSPEL   ACCORDING    TO    LUKE.  397 

faith  .''  And  they  being  afraid  wondered,^  saying  one  to  an- 
other, What  manner  of  man  is  this  !  for^  he  commandeth  even 
the  winds  and  water,  and  they  obey  him.^'^ 

26  «And  they  arrived  at  the  country  of  the  Gadarenes,^^  which  is  <?  matt.  viii. 

27  over  a<^ainst  GaHlee.  And  when  he  went  ^^  forth  to  ^-^  land,  there     mark'v.  i- 

17. 
met  him  out  of  the  city  a  certain  man,  which  had  devils  long 

time,  and  ware  no  clothes,  neither  abode  ^^  in  any  house,  but  in 

28  the  tombs.     When  ^'^  he  saw  Jesus,  he  cried  out,  and  ■''fell  down/Markiii.ii,- 

V.   33  ;    vii. 

before  him,  and  with  a  loud  voice  said,  What  have  I  to  do  with     55;  chap.  v. 

8 ;  ver.  48. 

thee,  Jesus,  tJwu  Son  of  God  most  high  }  ^^     I  beseech  thee, 

29  torment  me  not.    (For  he  had  ^^  commanded  the  unclean  spirit  to 

come  out  of  ^^  the  man.     For  ^oftentimes  it  had  caught  him  :  •^ ^x^.T "^^^^ 

and  he  was  kept  bound  with  chains  and  in  fetters  ;  ^^  and   he 

brake  the  bands,  and^^  was  driven  of  the  devil  ^i  into  ''  the  wil-  h  Mark  v.  5; 

30  derness.)  -^  And  Jesus  asked  him,  saying,  What  is  thy  name  .'' 
And  he  said.  Legion  :  because  many  devils  '^'^  were  entered  into 

3  r  him.  And  they  besought  him  that  he  would  not  command  them 

32  to  go  out  into  *  the  deep.^*  And  '^^  there  was  there  a  herd  of  many  (  Rev.  ix.  i 
swine  feeding  on  the  mountain  :  and  they  besought   him  that 

he  would  suffer  them  ^6  to  enter  into  them.     And  he  suffered 

33  them.2^  Then  went  the  devils  out  of-^  the  man,  and  entered 
into  the  swine  :  and  the  herd  ran  violently  down  a  steep  place  ^^ 

34  into  the  lake,  and  were  choked.  When  ^■''  they  that  fed  them 
saw  what  was  done,'^''  they  fled,  and  went  ^^  and  told  it  in  the 

35  city  and  in  the  country.  Then  they  ^^  went  out  to  see  what 
was  done  ;  "^^  and  -^^  came  to  Jesus,  and  found  the  man,  out  of 

whom  the  devils  were  departed,^^  *  sitting  at  the  feet  of  Jesus,  ^  chap.  x.  39, 

36  'clothed,  and  in  his  right  mind  :  ^*  and  they  were  afraid.     They  ^  Comp.  ver 
also   which  ^    saw   it  told  them    by  what  means  he  that  was 

37  possessed  of  the  devils  ^^  was  healed.^'''  Then  the  whole  multi- 
tude ^  of  the  country  of  the  Gadarenes  ^^  round  about  besought  ^^ 
him  to  depart  from  them  ;  for  they  were  taken  4*^  with  great 
fear  :  and  he  went  up  into  the  ship,'*^  and  returned  back  again.*^ 

38  Now  "^^  '"  the  man,  out  of  whom  the  devils  were  departed,^^  be-  "'  '^ark  v. 


c8-20. 


8  marvelled  »  Who  then  is  this,  that  ^o  (.?)  instead  of  Q. 

^*  Gergesenes,  or  Gerasenes  {see  notes)  ^^  was  come  i^  upon  the 

^*  a  certain  man  out  of  the  city,  who  had  demons  ;  and  for  a  long  time  he 

had  worn  no  clothes,  and  abode  not 
^5  And  when  i"  the  most  high  God  "  omit  had 

18  forth  from 

1^  was  bound  with  chains  and  fetters,  being  under  guard 
20  and  breaking  the  bands  asunder,  he  ^^  demon  22  deserts 

2^  demons  2*  abyss  25  jsjow  26  gjyg  them  leave 

2''  gave  them  leave  '^^  ^^id  the  demons  came  out  from 

29  rushed  down  the  steep  ^o  i-i^d  come  to  pass  3i  (,„^if  ^.^^  ^^^^ 

82  And  they  ^3  from  whom  the  demons  were  gone  out 

8*  clothed  and  in  his  right  mind,  at  the  feet  of  Jesus  35  ^hat 

^^  with  demons  ^"^  made  whole  ^s  p^^^  ^\\  j-^g  people  ^9  asked 

*°  holden        ^^  entered  into  a  boat  *2  ofnif  back  again  *3  gy). 


398  THE    GOSPEL   ACCORDING    TO    LUKE.         [Chap.  VI IL  22-56. 

sought   him  that  he  might   be  with   him  :  but   Jesus  sent   him 
39  away,  saying,     Return  to   thine  own  **  house,  and  shew  ^s  how 

great  things  God   hath  done  unto**^  thee.     And   he  went   his 

way,  and   published '^'   throughout    the    whole    city   how   great 

things  Jesus  had  done  unto*^  him. 

44  thy     .  ^5  declare  *®  for  *'  publishing. 


Contents.  The  voyage  across  the  lake,  the 
storm,  the  demoniac  in  the  country  of  the  Gera- 
senes  (Gergesenes).  Luke  is  indefinite  as  to  time 
(ver.  22),  but  it  was  the  evening  of  the  day  on 
which  the  discourse  in  parables  was  delivered 
(Mark  iv.  35).  The  storm  probably  occurred 
at  night,  and  the  encounter  with  the  demoniac 
the  succeeding  morning. 

Vers  22-25.  The  Storm  on  the  Lake.  See 
on  Matt.  viii.  23-27;  Mark  iv.  35-41.  Before 
starting,  the  incidents  mentioned  in  chap.  ix.  57-62 
probablv  occurred  (comp.  Matt.  viii.  18-22). 
Luke's  'account  is  brief,  agreeing  more  closely 
with  that  of  Mark.  —  On  one  of  the  days  (ver.  22). 
The  indefiniteness  indicates  that  Luke  had  not 
consulted  Mark's  Gospel.  —A  boat.  Mark  :  '  the 
boat,'  /.  t'.,  the  one  from  which  He  had  been  teach- 
ing —  Came  down  (ver.  23).  Either  from  the  sky, 
or  from  the  hill -sides,  since  the  sudden  storms 
would  roll  down  the  valleys  and  burst  upon  the 
lake.  —  They  were  filling,/,  e.,  the  boat  was  be- 
coming full.  The  original  brings  out  the  sudden 
coming  down  of  the  storm,  and  then  the  gradual 
effect,  filling  the  boat  and  putting  them  in  danger. 
—  Being  awakened,  or  '  awaking.'  So  Mark  ;  in 
Matthew  it  is  simply  '  arising.' — Luke  (ver.  25) 
agrees  with  Mark,  in  putting  the  rebuke  of  the 
disciples  after  the  rebuke  of  the  elements.  Mat- 
thew reverses  the  order,  but  the  former  is  prob- 
ablv more  exact. 

Vers.  26-39.  The  Healing  of  the  Fierce 
Demoniac.  See  on  Matt.  viii.  28-34;  Mark  v. 
1-20.  The  latter  account  is  the  fullest,  and 
Luke's  agrees  more  closely  with  it.  — Gergesenes. 
So  Tischendorf  reads,  but  the  authority  for  Gera- 


senes  (which  is  correct  in  Mark)  is  almost  equally 
great.  See  on  Matt.  viii.  28.  —  Which  is  over 
against  Galilee.     Peculiar  to  Luke. 

Ver.  27.  A  certain  man  out  of  the  city,  /'.  e., 
belonging  to  the  city.  He  did  not  come  to  meet 
them  out  of  the  city,  but  '  out  of  the  tombs ' 
(Matthew,  Mark),  his  usual  abode,  as  stated  in  all 
three  accounts.  —  Had  worn  no  clothes.  Peculiar 
to  Luke,  but  implied  in  Mark's  account  (v.  15). 

Ver.  29.  For  he  commanded,  or,  '  was  com- 
manding.' This  agrees  with  Mark's  account. 
Our  Lord  was  about  to  command,  when  the  demo- 
niac cried  as  in  ver.  28.  The  parenthesis  is  not 
necessary. — For  gives  the  reason  of  the  com- 
mand. —  Oftentimes,  or,  '  of  a  long  time.'  — 
Caught,  or,  '  seized.'  The  violent  effect  of  the 
possession  is  set  forth.  Then  follows  an  account 
of  previous  unsuccessful  attempts  to  restrain  him  : 
He  was  bound,  etc.  —  Being  under  guard.  Pe- 
culiar to  Luke.  —  Breaking  the  bands  asunder. 
Mark  speaks  of  this,  but  not  in  the  same  imme- 
diate connection. 

Ver.  31.  Into  the  abyss.  There  can  scarcely 
be  a  reasonable  doubt  that  this  means  '  hell,'  the 
place  of  punishment  for  evil  spirits.  We  must 
distinguish  between  'abyss,'  'the  ad iiite7-im  place 
of  torment,  and  the  lake  of  fire  into  which  the 
devil  will  be  cast  by  Christ  at  the  end  :  see  Rev. 
XX.  3.'  (Alford.)  The  respite  obtained  by  their 
entering  into  the  herd  of  swine  was  a  very  brief 
one. 

Ver.  35.  At  the  feet  of  Jesus  Peculiar  to 
Luke,  indicating  accuracy  as  well  as  independence. 
Notice  the  correct  reading  of  this  verse,  which  is 
unusually  graphic. 


Chapter  VIII.  40-56. 

TJie  Raising  of  Jairus  Daughter,  and  the  Healing  of  the  Woman 

on  the  Way. 

40  A  ND  it  came  to  pass,  that,  "when  Jesus  was  returned,^  the  "^^^^^IW 
-TA.  people  ^gladly  received  ^  him  :  for  they  were  all   waiting  ^  9.!f?i:"'-." 

41  for  him.  ''And,  behold,  there  came  a  man  named  Jairus,  and 
he  was  a  ruler  of  the  synagogue ;  and  he  fell  down  at  Jesus' 
feet,  and  besought  him  that  he  would  come^  into  his  house: 

42  For  he  had  ''one^  only  daughter,  about  twelve  years  of  age,  and 
she  lay  a  dying.     But  as  he  went  the  people  ^  thronged  him. 

43  And  a  woman   having  an  issue  of  blood  twelve  years,  which 

^  tJie  best  authorities  read  And  as  Jesus  returned 

'■^  the  multitude  welcomed  ^  to  come  *  an 

^  multitudes 


Acts  ii.  41 ; 

xviii.  27 ; 

xxi.  17; 

xxiv.  3  ; 

xxviii.  30. 
c  Matt.  ix. 

18-26; 

Mark  v. 

22-43. 
d  See   chap 

vii.  12. 


Chap.  VIII.  40-56.]         THE    GOSPEL    ACCORDING    TO    LUKE.  399 

had  spent  all  her  ^  living  upon  physicians,  neither  could  ^  be  healed  ^  See  Mark 

44  of  any,     Came  behind  him,  and  touched  the  border  of  his  gar- 

45  ment :  and  immediately  her  issue  of  blood  "*  stanched.  And 
Jesus  said,  Who  ^  touched  me  .''     When  ^  all  denied,  Peter  and 

they  that  were  with  him  said,  -^Master,  the  multitude^  throng  1° -^ j^'"'''*''- " 
thee  and  press  ^^   tJiec,  and   sayest   thou,   Who   touched   me .-' ^^ 

46  And  Jesus  said,  Somebody  hath  touched  ^^  me  :  for  I  perceive 

47  ^  that  virtue  is  gone  out  of   me.^^     And   when   the   woman   saw  .r  See  chap. 

"  VI.  19. 

that   she   was   not   hid,   she  came  trembling,  and ''falling  down // seever.  28 
before  him,  she  declared  unto  him  ^^  before  ^'^  all  the  people  for 
what   cause   she  had   touched   him,   and   how   she  was    healed 

48  immediately.     And  he   said   unto  her,   'Daughter,   be   of  good  /  see  Mark x. 
comfort  :  ^'   '  thy  faith  hath  made  thee  whole  ;  '''  go  in  peace.  k  s"ee  chap. 

49  While  he  yet  spake,  there  cometh  one  from  the  ruler  of  the 
synagogue's  house,  saying  to  him,  Thy  daughter  is  dead  ;  trouble 

50  not  the  Master.  But  when  Jesus  heard  it,  he  ^^  answered  him, 
saying,  Fear  not :  believe  only,^^  and  she  shall  be  made  whole. 

51  And  when  he  came  into^°  the  house,  he  suffered  no  man  to  go 
in,^^  save  Peter,  and  James,  and  John,   and   the  father  and   the 

52  mother  of  the   maiden.'-^^     And   all  wept,  and 'bewailed -^  her  :'' ^f";^;-,^' 

53  but  he  said,  Weep  not  ;  she^^  is  not  dead,  but  sleepeth.     And     ^''' 

54  they  laughed  him  to  scorn,  knowing  that  she  was  dead.  And 
he  put  them  all  out,  and  took  her  by  the  hand,  and  called,^°  say- 

55  ing,  Maid,^'  arise.     And  her  spirit   came  again,  and   she  arose 

56  straightway:'-^"  and  he  commanded  to  give  her  meat.^*  And 
her  parents  were  astonished  :  -^  but  he  charged  them  that  they 
should  tell  no  man  what  was  done.^*^ 

•^  and  could  not  ''  the  issue  of  her  blood 

^  Who  is  it  that  ^  And  when  ^°  press.  '^  crush 

^■-  the  best  authorities  omit  and  sayest  thou,  Who  touched  me 

^^  Some  one  did  touch 

'■^  perceived   that  power  had  gone   forth   from    me    {according  to   the   best 
authorities) 

15  omit  unto  him  is  in  the  presence  of 

1"  tlie  best  authorities  omit  be  of  good  comfort 

"  Jesus  hearing  it  i9  only  believe  20  j-q 

■^1  not  any  man  to  go  in  with  him  {according  to  the  best  authorities) 

-'-  the  father  of  the  maiden  and  her  mother 

•23  were  weeping,  and  bewailing 

-■*  tJie  best  authorities  read  for  she 

■-5  But  he,  taking  her  by  the  hand,  called  {according  to  the  best  authorities) 

28  Maiden  27  ,.Qsg  yp  immediately 

-^  that  sometliing  be  given  her  to  eat  ^9  amazed 

^"  had  come  to  pass 


While  the  name  of  the   place  to  which  our  29-39)  took  place  just  after  the  return  from  the 

Lord  returned,  is  not  given   here,  the  fact  that  other  side.  —  On  the   miracles,  see  Matt.  ix.  18- 

the  people  were  waiting  for  Him  suggests  Caper-  26;    Mark  v.  21-43.      The   account  of   Luke   is 

naum   (comp.  Matt.  i.x.  i  :  'His  own  city').     Jai-  more  full   than  that   of  Matthew,  agreeing  more 

rus  came  to  our  Lord  while   He  was  at  a  feast  in  closely  with  that  of   Mark,   but   presenting  some 

the  house  of  Matthew  (Matt.  ix.  10-18),  who  prob-  new  details, 

ably  lived  in  Capernaum,  and  this  feast  (chap.  v.  Ver.  40.     Welcomed  him.     Lit.,  '  received  Him. 


400 


THE    GOSPEL   ACCORDING    TO    LUKE.        [Chap.  IX.  1-17 


—  Waiting  for  him.  His  absence  had  been  brief. 
Doubtless  cases  of  sickness  awaited  Him.  Some 
have  thought  that  Jairus  was  among  the  number, 
and  that  his  presence  had  caused  additional  in- 
terest.    But  this  is  opposed  to  Matt.  ix.  18. 

Vers.  43-48.  The  woman  who  touched  our 
Lord's  garment.     -See  parallel  passages. 

Ver.  43.  Who  had  spent  all  her  living,  etc. 
Luke,  himself  a  physician,  thus  puts  the  case. 

Ver.  44.  Luke  simply  states  how  the  cure  was 
effected.  Mark  tells  of  her  thoughts.  '  This  is 
a  most  encouraging  miracle  for  us  to  recollect, 
when  we  are  disposed  to  think  despondingly  of 
the  ignorance  or  superstition  of  much  of  the 
Christian  world  :  that  He  who  accepted  this 
woman  for  her  faith,  even  in  error  and  weakness, 
may  also  accept  them.'  (Alford.) 

Ver.  45.  And  when  all  denied.  It  is  not  cer- 
tain that  the  woman  did  so  ;  she  may  have  hid- 
den herself  in  the  crowd.  —  Peter,  etc.  Peculiar 
to  Luke.  The  question  of  our  Lord  was  to  draw 
out  the  woman's  faith.  Mark's  account  implies 
that  He  knew  who  had  done  it.  —  The  multi- 
tudes press  thee,  etc.  '  Press  '  and  '  crush  '  are 
strong  terms.  Some  find  here  'a  solemn  warning 
to  all  who  crowd  on  Christ,'  a  rebuke  to  famil- 
iarity in  hymns,  etc.  Peter  in  those  days  might 
have  rebuked  the  crowd ;  our  Lord  did  not. 
The  touch  of  faith  and  the  accidental  touch 
differ  :  no  virtue  flows  out  in  the  case  of  the 
latter.     The  cure  was  not  magical. 

Ver.  46.     Notice  the  correct  reading,  as  prov- 


ing our    Lord's    knowledge    of   all    the    circum- 
stances of  the  case. 

Ver.  47.  Could  not  be  hid.  She  felt  that  He 
knew  of  the  cure  He  had  wrought.  —  In  the  pres- 
ence of  all  the  people.  Peculiar  to  Luke,  and 
significant.  She  sought  a  cure  in  secret,  but  is 
led  to  confess  it  openly.  This  our  Lord  desires 
and  deserves.  A  caution  to  those  believers  who 
do  not  confess  Him  before  men. 

Ver,  49.  There  cometh  one.  Mark  is  less 
definite. 

Ver.  50.  Hearing  it.  See  Mark  v.  36  :  '  not 
heeding,'  or,  'overhearing.'  —  Made  whole  (lit. 
'saved  ').  Peculiar  to  Luke.  The  promise  asked 
large  faith  from  the  father,  but  the  miracle  just 
wrought  doubtless  quickened  Jairus'   confidence. 

Ver.  51.  Not  any  man  to  go  in  with  him, 
where  the  damsel  was.  He  was  already  in  the 
house.  He  had  already  stopped  the  crowd  out- 
side (Mark  v.  37),  but  meeting  another  within  (as 
described  in  vers.  52,  53),  those  who  could  enter 
the  chamber  of  death  are  singled  out. 

Ver.  54.  '  He  put  them  all  out '  is  to  be 
omitted.  Luke  has  already  told  of  the  separation 
within  the  house  ;  while  Mark,  who  had  told  how 
the  crowd  outside  was  prevented  from  entering, 
properly  adds  this  (Mark  v.  40). 

Ver.  55.  Her  spirit  returned.  She  was  re- 
stored to  life.  The  various  accounts  leave  no 
reasonable  doubt  that  this  is  the  meaning.  —  On 
the  further  details,  see  especially  Mark  v.  42, 
43- 


Chapter  IX.    1-17. 
The  Sending  Ont  of  the   Twelve ;  the  Alarm  of  Herod ;   the  Retirement  to 
Bethsaida,  mid  the  Feeding  of  the  Five  Thonsand. 


Matt.  X.  I  ; 
Mark  iii.  13 


1  "  I  ^HEN  ^  "he  called  his  twelve  disciples^  together,  and  gave 

-I-     them  power  and  authority  over  all  devils,^  and    to  cure  ^  m^u.^x  ^s, 

2  diseases.     And  *  he  sent  them  ^  to  preach  the  kingdom  of  God,    chap.x!"J,^9. 

3  and  to  heal  the  sick.  '^  And  he  said  unto  them.  Take  nothing  for  "'  ^J'^^m^'^rk" 
yojir  journey,  neither  staves,^  nor  scrip,''  neither''  bread,  neither'^    cump""hap 

4  money  ;    neither   have    two    coats    apiece.^      And    whatsoever    '''  "*""' 

5  house  ye  enter  into,  there  abide,  and  thence  depart.  And  who- 
soever will  not  receive^  you,  when  ye  go  out  of-^*'  that  city, 
shake  off   the  very^^  dust  from  your  feet  for  a  testimony  against 

6  them.     '*And    they  departed,   and  went    through  the  towns,^^ '^  Mark  vi.  12, 
preaching  the  gospel,  and  healing  every  where. 

7  ^  Now  Herod  the  tetrarch  heard  of  all  that  was  done  by  him  :  ^^  '  matt  xiv 

'  -'1-3;   Mark 

and  he  was  ■>'  perplexed,  because  that  it  was  said  of  ^'*  some,  that  .  Xcts'u'ta ; 

8  John  was  risen  from  the  dead  ;  And  of  ^^  some,  that  Elias  ^^  had    "•  ^^'  ''•  ''■ 
appeared  ;  and  of  ^*  others,  that  one  ^^  of  the  old  prophets  was 

^  And  ^  the  best  authorities  read  \\\&  twelve  ^  demons 

*  sent  them  forth  ^  the  best  authorities  ?-ead's,t2iii  ^  wallet 

'  nor  8  dfiit  apiece  ^  as  many  as  do  not  receive 

1°  depart  from  "  o>mt  very  i-  throughout  the  villages 

^3  the  best  authorities  omit  by  him  1^  by  ^^  Elijah  ^^  some  one 


Chap.  IX.  1-17.]        THE   GOSPEL   ACCORDING   TO    LUKE.  401 

9  risen  again.     And  Herod  said,  John  have^''  I  beheaded;  but 

who  is  this,  of  ^^  whom  I  hear  such  things  .''     ^  And  he  desired  ^^  ^  chap.  xxiii. 
to  see  him. 

10  ''And  the  apostles,  when  they  were  returned,  told  him  all  that  2°  ^  ^'"' „'^^'"''' 
they  had  done.     *And  he  took  them,  and  went  aside  privately  '  ^^^Y;  ^'^ 

•  into  a  desert  place  belonging  to  the  city  -^  called  *  Bethsaida.    ^i^^"^*^.  ^'• 

1 1  And  the  people,  when  they  knew  it^'^  followed  him  :  and  he  '  re-    •J°"'^ ""'  ^' 
ceived -^  them,  and  spake  unto  them  of  the  kingdom  of  God,  and  ^  "^k^^^^"^ 

12  healed  them  that  had  need  of  healing.     '"And  when '^^  the  day    vm.  40.^^' 
began  to  wear  away,  then  came  the  twelve,^^  and  said  unto  him,  '"^^J'^p- ""'^ 
Send  the  multitude  away,  that  they  may  go  into  the  towns  ^^  and 
country  round  about,  and  "  lodge,  and  get  victuals  :  for  we  are  "  ^'^^p-  ""^ 

13  here  in  a  desert  place.  But  he  said  unto  them,  Give  ye  them 
to  eat.  And  they  said,  We  have  no  more  but  '^~  five  loaves  and 
two  fishes  ;  except  we  should  go  and  buy  meat  ^^  for  all  this 

14  people.  For  they  were  about  five  thousand  men.  And  he  said 
to  his  disciples,  Make  them  sit  down  by  fifties  in  a  company.^^ 

15,  16  And  they  did  so,  and  made  them  all  sit  down.  Then  ^'^  he 
took  the  five  loaves  and  the  two  fishes,  and  looking  up  to 
heaven,  he  blessed  them,  and  brake,  and  gave  to  the  disciples  to 

17  set  before  the  multitude.     And  they  did  eat,  and  were  all  filled  : 

and  there  was  taken  up  of  the  fragments  that  remained  to  them 

twelve  baskets.^i 

^'  omitha-we         ^*  about         ^^  sought  ^'^  declared  unto  him  what  things 

^  withdrew  apart  to  a  city  {according  to  the  best  authorities) 

2'^  But  the  multitudes  perceiving  it  ^^  welcomed  "^^  o/nit  when 

^^  and  the  twelve  came  '^^  villages  ^'^  than  ^8  food 

^^  in  companies,  about  fifty  each  {according  to  the  best  authorities) 

3°  And        3^  that  which  remained  to  them,  twelve  baskets  of  broken  pieces. 

Chronology.  From  Matthew  we  learn  that  to  it-  Heard  of  all  that  was  done.  'By  Him 'is 
the  miracle  narrated  in  the  last  section  was  fol-  a  proper  explanation,  but  not  in  the  original, 
lowed  immediately  by  others  (Matt.  ix.  27-34).  Herod  heard  of  the  miracles  wrought  by  the 
From  Mark  (vi.  1-6)  we  infer  that  our  Lord  then  Twelve,  but  thus  '  His  name  was  spread  abroad ' 
visited  Nazareth  and  was  again  rejected  (Matthew  (Mark).  — Because  that  it  was  said  by  some.  The 
places  this  out  of  its  order  ;  xiii.  54-58).  Then  difference  of  opinion  only  served  to  increase  the 
began  the  third  circuit  through  Galilee  (Matt.  ix.  perplexity  of  his  bad  conscience. — Elijah  had 
35;  Mark  vi.  6),  during  which  the  Twelve  were  appeared  (ver.  8).  Not  'had  risen,'  for  Elijah 
sent  forth.  The  events  in  this  section  are  in  their  had  not  died. — John  I  beheaded,  etc.  (ver.  9).  'I' 
chronological  order.  Luke  is  very  brief,  present-  is  emphatic  (according  to  the  usual  reading  in  the 
ing  no  new  details.  second  clause  also),  indicating  both  terror  of  con- 
Verses  1-6.  The  sending  out  of  the  science  at  the  past  act,  and  uncertainty  about  this 
Twelve.  See  on  Matt.  x.  5-15;  Mark  vi.  7-13.  person  of  whom  he  hears  so  much.  His  desire 
The  latter  passage  agrees  almost  exactly  with  to  see  Him  was  due  to  this  feeling. 
Luke's  account ;  Matthew  (x.  16-42)  adds  a  part  Vers.  10-17.  The  Feeding  of  the  Five 
of  the  discourse  not  given  by  the  other  two. —  Thousand.  See  on  Matt.  xiv.  13-21;  Mark  vi. 
The  twelve  (ver.  I ).  This  brief  form  agrees  with  30-44  ;  John  vi.  1-13.  Luke's  account  presents 
Luke's  usage.  —  To  heal  the  sick  (ver.  2).  Some  no  new  details,  except  the  mention  of  the  locality  : 
gooa  authorities  omit  '  the  sick,'  which  Luke,  as  to  a  city  called  Bethsaida.  The  words  translated  : 
a  physician,  might  deem  unnecessary. — Against  'a  desert  place  belonging  to,'  are  not  genuine  ; 
them  (ver.  5).  More  definite  than  '  to  them,'  and  were  probably  inserted  to  make  the  various 
which  is  found  in  Matthew  and  Mark.  accounts  correspond.     There  need  be  no  difficulty 

Vers.  7-9.     The  Alarm  of  Herod.     See  on  here.     The  Bethsaida  spoken  of  was  Bethsaida 

Matt.  xiv.  1-12  ;  Mark  vi.  14-29.     The  other  two  Julias,  on  the  eastern  side  of  the  lake.    The  other 

Evangelists  give  in  this  connection  the  particulars  Evangelists  expressly  state   that  our  Lord   and 

of  the  death  of  John  the  Baptist ;  Luke,  who  has  His    disciples  went    '  in   a   boat '    thither ;    Luke 

given  so  full  an  account  of  his  birth,  only  alludes  omits  all  reference  to  this.     As  the  Twelve  had 
VOL.    I.                         26 


402  THE   GOSPEL   ACCORDING   TO    LUKE.  [Chap.  IX.  1-36. 

been  preaching  in  Galilee,  Eastern  Bethsaida  (ver.  17),  which  all  three  Evangelists  employ  in 
would  be  across  the  lake,  and  so  situated,  that  telling  of  this  miracle,  and  not  the  one  which 
the  easiest  way  thither  would  be  by  sea,  and  yet  Matthew  and  Mark  each  uses  twice  in  speaking 
that  the  multitudes  could  go  on  foot  (Matthew,  of  the  other  miracle.  This  is  the  more  remark- 
Mark)  round  the  head  of  the  lake.  (It  is  doubt-  able,  as  we  have  four  accounts  of  the  one  miracle, 
ful  whether  there  was  another  Bethsaida.)  Comp.  two  of  the  other,  and  two  allusions  to  both.  In 
on  Matt.  xiv.  22  ;  Mark  vi.  45.  —  Welcomed  them,  all  this  distinction  is  preserved.  This  miracle,  so 
This  hints  at  what  is  more  fully  stated  by  jVIark  profound  in  its  meaning,  the  only  one  mentioned 
(vi.  34.)  The  account  of  the  miracle  itself  pre-  by  all  the  Evangelists,  is  the  rock  on  which  all 
sents  no  new  details  ;  but  it  is  significant  that  destructive  criticism  makes  shipwreck.  Where 
Luke  who  says  nothing  of  the  second  feeding  God  would  give  bread,  such  critics  find  a  stone, 
of  the  four  thousand,  uses  the  word  for  baskets  a  stone  of  stumbling. 


lATT.  XVI 


Chapter  IX.  18-36. 
TJie  Confession  of  Peter ;  the  Transfiguration. 

18  "   A   ND  it  came  to  pass,  as  he  was  alone  praying,  his^  disciples  ''  ]^^*'^ 

l\.   were  with  him ;  and  he  asked  them,  saying,  Whom  say     ^:\^^  ''"'• 

19  the  people  2  that  I  am  }  They  ^  answering  said,  John  the  Bap- 
tist ;  but  some*  .f«y,  Elias  ;  ^  and  others  say,  *  that  one^  of  the  ^  ^iTi!'-^"'"' 

20  old  prophets  is  risen  again.      He'  said  unto  them.  But  whom  ^ 

sav  ve  that  I  am  .-*     '^  Peter  ^  answering  said.  The  Christ  of  God.  c  comp.  John 

-'     -'  '-'  .  VI.  68,  69. 

2 1  ^  And  he  straitlv  charged  ^^  them,  and  commanded  tJiem  to  tell  ^  Matt  xyi. 

./  o  '  20 ;  Mark 

22  no  man  that  thing  ;  ^^     "  Saying,  ^  The  Son  of  man  must  suffer  ^  J^'[-./.^°;^^;_ 
many  things,  and  be  rejected  of  the  elders  and  chief  priests  and     M^^^^j^jii. 

23  scribes,  and  be  slain,i2  and  be  raised  the  third  day.^^     And  he  ^  ^^7^;^^^  ^^ 
said  to  them  all,^*  If  any  maft  will  ^^  come  after  me,  let  him  deny 

24  himself,  and  take  up  his  cross  ^  daily,  and  follow  me.     For  who-  g  i  Cor.  xv 
soever  will  ^^  save  his  life  shall  lose  it :  but  whosoever  will  ^^  lose 

25  his  life  for  my  sake,  the  same  shall  save  it.  For  what  is  a  man 
advantaged,^''  if  he  gain  the  whole  world,  ''  and  lose  himself,  or  ''\'c°r|j|j'5 

26  be  cast  away  .-*  ^^     For  whosoever  shall  be  ashamed  of  me  and     ^'^''-  "'•  ^ 
of  my  words,  of  him  shall  the  Son  of  man  be  ashamed,  when  he 

shall  come  ^^  in  his  own  glory,  and  iji  his  Father's,'^*^  and  of  the 

27  holy  angels.  But  I  tell  you  of  a  truth,  there  be  some  standing 
here,  which  shall  not  ^^  taste  of  death,  till  they  see  the  kingdom 
of  God. 

28  *And  it  came  to  pass  *  about  an  ^^  eight  days  after  these  say-  ^  matt  xviii. 
ings,  he  took^^  Peter  and  John  and  James,  and  went  up  into  a^*  ACom"^Matt 

29  mountain  '  to  pray.     And  as  he  prayed,^'^  the   fashion  of  his     ^ark'ix  2 
countenance  was  "'altered,  and  his  raiment  zvas^^  white  and  '  ^^l^'^^^^-^ 

30  glistering.2''  And,  behold,  there  talked  with  him  two  men,  which  ^  '"^^^^  ^he 

31  were  Moses  and  Elias  :^     Who  appeared  in  glory,  and  spake  of     '^'■^^'')- 

^  praying  alone,  the              ^  Who  do  the  multitudes  say  ^  And  they 

*  others             ^  Elijah             ^  some  one             "^  And  he  ^  who 

^  And  Peter            "  But  he  charged            "  this  to  no  man  ^^  ^iHed 

13  the  third  day  be  raised  up              "  unto  all            ^^  would  ^^  shall 
"  profited            1^  lose  or  forfeit  his  own  self            ^^  cometh 

2<*  the  glory  of  the  Father                 21  ^j^q  shall  in  no  wise  22  ^;;^//  ^n 

^  took  with  him        2*  the          ^^  was  praying          ^6  became  "^  dazzling 


Chap.  IX.  18-36.]        THE    GOSPEL    ACCORDING   TO    LUKE. 

his  "  decease  which  he  should  ^^  accomplish  at  Jerusalem.     But 

32  Peter  and  they  that  were  with  him  0  were  heavy  with  sleep : 
and  when  they  were  awake,^^  they  saw  his  glory,  and  the  two 

33  men  that  stood  with  him.  And  it  came  to  pass,  as  they  de- 
parted 30  from  him,  Peter  said  unto  Jesus,  p  Master,  it  is  good 
for  us  to  be  here :  and  let  us  make  three  tabernacles  ;  ^i  one  for 
thee,  and  one  for  Moses,  and  one  for  Elias  :  ^  '^  not  knowing  what 

34  he  said.32  While  he  thus  spake,^'^  there  came  a  cloud,  and  over- 
shadowed them:  and  they  feared ^^  as  they  entered   into  the 

35  cloud.     And  there  came  a  voice  ^^  out  of  the  cloud,  saying,  '"  This 

36  is  my  beloved  Son:^^  hear  3'  him.  And  when  the  voice  was 
past,3s  Jesus  was  found  alone.  'And  they  kept  it  close,^^  and 
told  no  man  in  those  days  any  of  those  ^<^  things  which  they  had 
seen. 


^^  yet  having  remained  awake 
01         1       .,  32 


■^*  was  about  to 

30  were  parting  3i  '^f.  booths'  ^-^  was  saying 

33  And  while  he  said  these  things  ^4  ^gj-e  afraid  35  ^  yo\cQ  came 

2^  the  best  authorities  read  my  Son,  my  chosen  one  37  ]-,g^j.  yg 

38  came  39  \^^\^  ^\^^\^  peace  *»  the 


403 

n  2  Pet.  i.  15. 

o  Dan.   viii. 
18;   X.  9; 
Matt.  xxvi. 
43  ;    Mark 
xiv.  40. 

p  Ver.  49  ;  see 
chap.  V.  5. 

q  Comp.  Mark 
ix.  6. 


r  Matt.  xvii. 
5 ;  Mark  ix 
7  {jny  cho- 
sen^ ;  Is. 
xlii.  i;  comp. 
Ps.  Ixxxix. 
3  ;  Is.  xlix. 
7- 

i  Matt.  xvii. 
9 ;  Mark  ix. 
9,  10. 


Contents.  This  section  presents  '  the  glory  of 
the  Son  of  man  confessed  on  earth  and  ratified 
from  heaven.'  Luke  is  much  briefer  than  Mat- 
thew and  Mark.  He  omits  the  promise  to  Peter 
(with  Mark),  and  also  the  rebuke  of  Peter,  which 
Mark  retains.  In  the  account  of  the  transfigura- 
tion we  find  a  few  additional  particulars.  —  The 
conversation  about  Elijah  is  not  mentioned. 

Chronology.  The  events  intervening  be- 
tween the  feeding  of  the  five  thousand  and  the 
confession  of  Peter  were  numerous  and  impor- 
tant. The  other  three  Evangelists  all  tell  of 
Christ's  walking  on  the  sea  during  the  night  after 
the  first  miracle  of  the  loaves.  Arriving  at  Ca- 
pernaum, He  delivered  a  discourse  there  (John 
vi.  22-71).  The  Passover  (one  year  before  His 
death)  was  at  hand  (John  vi.  4).  This  year  was 
virtually  one  of  persecution.  The  effect  was  to 
lead  our  Lord  into  retirement,  and  to  bring  out 
plainer  declarations  to  the  disciples.  Matthew 
(chaps.  XV.,  ,\vi.)  and  Mark  (chaps,  vii.,  viii.)  .tell 
how  he  passed  into  the  coasts  of  Tyre  and  Sidon, 
returning  to  Decapolis,  feeding  four  thousand 
there,  sailing  to  Magadan,  where  new  opposition 
encountered  Him,  then  recrossing  the  lake,  when 
an  opportunity  was  afforded  Him  of  warning  His 
disciples  against  the  leaven  of  the  Pharisees  and 
Sadducees,  journeying  from  Bethsaida  Julius  near 
which  they  had  landed  to  the  region  of  Cesarea 
Philippi,  where  the  confession  of  Peter  was  made. 
All  these  important  events  are  passed  over  by 
Luke.  But  unless  we  know  of  the  previous 
and  growing  hostility  narrated  by  the  other 
Evangelists,  the  prediction  of  ver.  22  seems 
abrupt,  and  ver.  51  inexplicable.  We  can  as 
little  determine  why  Luke  omits  so  much  at  this 
point,  as  why  the  others  pass  over  the  events  of 
the  ne.xt  si.x  months,  which  are  so  fully  narrated 
in  chaps,  x.-xviii.  Thus  the  Gospels  supplement 
each  other,  but  with  no  evidence  of  such  a  pur- 
pose on  the  part  of  the  Evangelists. 

Vers.    18-27.      The   Confession   of  Peter, 


etc.  See  on  Matt.  xvi.  13-28 ;  Mark  viii.  27-38. 
This  account  agrees  closely  with  the  others, 
although  briefer.  — As  he  was  prajdng  alone  (ver. 
18).  Peculiar  to  Luke.  The  prayer  was  a  prepa- 
ration for  the  revelation.  The  disciples  joined 
Him,  and  '  in  the  way'  (Mark)  the  conversation 
took  place.  — Unto  all  (ver.  23).  See  Mark  ix. 
34. —When  he  cometh,  etc.  (ver.  26).  Luke's 
account  is  fullest  in  this  clause.  Meyer  :  '  The 
glory  is  threefold:  %\.)  His  ozon,  which  He  has 
of  and  for  Himself  as  the  exalted  Messiah  ;  (2.) 
tlie  glory  of  God,  which  accompanies  Him  as 
coming  down  from  God's  throne  ;  (3.)  i/ie  glory 
of  tlie  angels,  who  surround  Him  with  their 
brightness.' 

Vers.  28-36.  The  Transfiguration.  See  on 
Matt.  xvii.  1-9;  Mark  ix.  2-8. —About  eight 
days  (ver.  28).  About  a  week  =  '  after  six  days ' 
(Matthew,  Mark).  —Was  altered  (ver.  29).  Luke 
does  not  use  the  word  translated,  '  transfigured,' 
possibly  because  it  would  suggest  to  his  readers 
the  fables  about  the  metamorpJioses  of  heathen 
deities.  —  Spake  of  his  decease  (ver.  31).  Peculiar 
to  Luke.  It  means  His  death,  although  it  proba- 
bly includes  the  Resurrection  and  Ascension. 
See  on  Matt.  xvii.  2. 

Ver.  32.  Heavy  with  sleep.  It  was  probably 
at  night,  and  their  drowsiness  was  natural  :  but 
they  did  not  go  to  sleep,  for  the  next  phrase 
means,  yet  having  remained  awake,  '  sleeplessly 
watching.'  It  was  not  a  vision  of  half  sleeping 
men. 

Ver.  33.  As  they  were  parting.  This  particu- 
lar, peculiar  to  Luke,  explains  the  language  of 
Peter.  He  wished  to  detain  the  two  representa- 
tives of  the  Old  Covenant.  The  statement  : 
not  knowing  what  he  was  saying  (///.,  saith). 
Even  with  the  explanation,  Peter's  suggestion 
was  not  well  considered. 

Ver.  34.  As  they  (/.  e.,  Moses,  Elijah,  and  our 
Lord)  entered  the  cloud.  The  fear  was  a  grow- 
ing one,    beginning   as    they   saw   the    company 


404  THE   GOSPEL  ACCORDING   TO    LUKE.        [Chap.  IX.  37-50. 

(Mark),  increasing  as  that  company  entered  the  used  riiight  be  translated  into  Greek  by  either  of 

cloud  (Luke),  culminating  as  the  voice  was  heard  the  terms,  'beloved'  or  'chosen.' 

(Matthew).  Ver.  36.    And  they  held    their    peace.      The 

Ver.  35.     My  Son,  my  chosen  one.     The  words  result  of  the   command  mentioned  by  Matthew 

were  not  spoken  in  Greek,  and  the  actual  word  and  Mark. 


Chapter  IX.  37-50. 


Healing  of  the   Demoniac   at  the  Foot   of  the  Monnt  of  Transfiguration , 
Closing  Scenes  of  onr  Lord's  Ministry  in  Galilee. 

37  "    A  NI^    it   came  to  pass,  that  on  the  next  day,  when  they '' ^^^J?';^^)^ 

-L^-  were  come  down  from  the  hill,i  much  people^  met  him.    "'•'4-27 

38  And,  behold,  a  man  of  the  company  ^  cried  out,*  saying,  Master, 

I  beseech  thee,  look^  upon  my  son  ;   ''for  he  is- mine  only  child.  ^  ^",3''^^ 

39  And,  lo,^  a  spirit  taketh  him,  and  he  suddenly  crieth  out ;  and 
it  teareth  him  that  he  foameth  again,  and  bruising  him,  hardly 

40  departeth  from  him.^      And  I  besought  thy  disciples  to  cast 

41  him  ^  out ;  and  they  could  not.  And  Jesus  answering  said,  O 
faithless^  and  perverse  generation,  how  long  shall  I  be  with 

42  you,  and  suffer  ^^  you  }  Bring  thy  son  hither.i^  And  as  he  was 
yet  a  coming,  the  devil  threw  ^^  him  down,  and  tare  him.^^ 
And  ^*  Jesus  rebuked  the  unclean  spirit,  and  healed  the  child,^^ 

AT,  and  delivered  him  again  ^'^  to  his  father.     And  they  were  all 

^^  ^  ■'  c  2  Pet.  :.  16. 

amazed  ^"^  at  '^  the  mighty  power  ^^  of  God.  ^  matt-xvIL 

**  But  while  they  wondered  every  on "  ^^  at  all  things  which    Mark  ix.  30 

44  Jesus  2°  did,  *  he  said  unto  his  disciples.     Let   these   sayings  e  Ver.  22. 
•''sink  down  into  your  ears,  for  the  Son  of  man  shall  be  deliv-^'.comp. chap. 

-'  '  1. 66;  XXI.  14 

45  ered^^  into  the  hands  of  men.  But  they  understood  not  this 
saying,  and  it  was  hid  from  them,  that  they  perceived  it  not :  ^^ 
and  they  feared  to  ask  him  of  ^^  that  saying. 

46  ^  Then    there  arose  *  a  reasoning  ^  among  them,  which   of  g  MATx.xviii. 

47  them    should    be    greatest.      And  ^*   Jesus,  *  perceiving  ^^  ''  the    ix.  34-37- 
thought^*  of  their  heart,  took^^  a  child,^"  and  set  him  by  him,^^    35-  _ 

°     .  '  '  •'^  '       /  See  Matt. 

48  And  said  unto  them.  Whosoever  shall  receive  this  child  ^'^  in  my    ix.  4. 
name  receiveth  me  ;  and  whosoever  shall  receive  me,  receiveth 

him  that  sent  me  :  ^for  he  that  is  least  among  you  all,  the  same  '  2b^^'  ™'' 
shall  be  ^^  great. 

49  ^  And  John  answered  and  said,   Master,  we   saw  one  casting  ^  ^^^^,  "ee 


^  mountain  2  ^  great  multitude  ^  from  the  multitude 

*  the  best  authorities  read  cried  ^  the  best  authorities  read  to  look 

*  behold         "^  it  departeth  from  him  with  difficulty,  grievously  bruising  him 

*  it  ^  unbelieving  10  bear  with 

^1  hither  thy  son  '^  ^\^^  demon  dasheth  ^^  insert  grievously 

"  But  15  bo)r  16  gave  him  back 

"  astonished  i^  majesty  i^  all  were  marvelling 

2°  the  best  authorities  read  he  21  delivered  up 

^2  should  not  perceive  it  23  about  ^4  questioning 

26  seeing  26  ^^^y^  j^oij  ^f         27  uttig  ^hild  ^8  ^y  ^jg  gide  29  jg 


ver.  33. 


Chap.  IX.  37-50.]        THE   GOSPEL   ACCORDING   TO    LUKE. 

out  devils  '^  in  thy  name  ;    and   we  forbade  him,  because  he 
50  followeth  not  with  us.     And  ^^  Jesus  said  unto  him,  Forbid  Mm 

not:  '"for  he  that  is  not  against  us^^  is  for  us.^^ 
^•^  demons  ^^  //^^  ^esi  authorities  read  you 


405 


'I  Comp. 
chap.  xi.  23. 


Luke  is  here  very  brief,  presenting  few  new 
details.  All  three  Gospels  place  the  events  re- 
corded in  this  section  just  before  our  Lord's 
final  departure  from  Galilee  (ver.  51). 

Vers.  37-42.  The  Healing  of  the  Demoniac 
Boy.  See  on  Matt.  xvii.  14-21  ;  Mark  ix.  14-29. 
Luke  is  briefest,  Mark  fullest.  — For  he  is  mine 
only  child  (ver.  38).  Peculiar  to  Luke.  — And  he 
suddenly  crieth  out  (ver.  39)  i.  e.,  the  child.  The 
rapid  change  of  subject,  first  the  spirit,  then  the 
child,  then  the  spirit  again,  shows  the  intimate 
connection  of  possessed  and  possessing. — Bruis- 
ing him  grievously.  Comp.  Mark  ix.  26 :  '  rent 
him  sore.' 

Vers.  43-45.  Our  Lord's  Second  Predic- 
tion OF  His  Death.  See  Matt.  xvii.  22,  23  ; 
Mark  ix.  30-32.  From  the  other  accounts  we 
learn  that  this  prediction  was  made  as  they  were 
passing  privately  through  Galilee  to  Capernaum. 

Ver.  43.  The  division  of  the  verses  is  unfortu- 
nate; the  first  clause  of  this  verse  should  be  joined 
with  ver.  42  ;  see  the  paragraph  in  our  text.  — 
And  they  were  all  astonished.  The  multitude  in 
contrast  with  the  disciples. — At  the  majesty  of 
God,  as  displayed  in  this  miracle.  — But  while  all 
were  marvelling.  Quite  indefinite.  The  conver- 
sation took  place  on  the  private  journey  to  Caper- 
naum, as  we  learn  from  the  other  accounts. 

Ver.  44.  Let  these  sayings,  etc.  The  original 
gives  an  emphasis  brought  out  by  rendering  as 
follows  :  '  As  for  you,  let,'  etc.  The  disciples  are 
meant.  From  Mark  ix.  31  we  infer  that,  during 
the  journey,  our  Lord  gave  repeated  and  extended 
intimations  of  His  death,  to  prepare  His  disciples 
for  the  journey  towards  Jerusalem.  '  These  say- 
ings '  refers  to  these  intimations. — For  the  Son 
of   man   shall   be,    '  is   about   to   be,'  etc.     They 


should  take  heed,  because  the  time  of  fulfilment 
was  approaching.  Others  refer  '  these  sayings  ' 
to  the  eulogies  of  the  people  (ver.  43).  'The 
disciples  are  to  bear  in  memory  these  admiring 
speeches  on  account  of  the  contrast  in  which  His 
own  fate  would  now  appear  with  the  same.  These 
are  therefore  to  build  no  hopes  upon  them.' 
Meyer.  But  the  very  next  paragraph  shows  that 
they  already  overestimated  worldly  applause,  and 
the  contrast  is  far  from  being  obvious. 

Ver.  45.  It  was  hid  from  them,  that  they 
should  not  perceive  it.  Peculiar  to  Luke.  The 
meaning  is  plain.  They  were  not  permitted  to 
understand  the  full  meaning.  Only  those  who 
fail  to  notice  the  necessity  for  careful  training  in 
the  case  of  the  disciples,  will  doubt  the  gracious 
character  of  this  method  of  concealing  in  order 
to  reveal. 

Vers.  46-50.  The  Disciples  rebuked  for 
their  emulation  and  exclusiveness.  See  on  Matt, 
-xviii.  1-5  ;  Mark  ix.  33-40  ;  especially  the  latter. 
In  the  briefer  narrativie  of  Luke  there  is  nothing 
at  variance  with  the  other  accounts. 

Ver.  46  declares  the  fact  of  a  dispute,  and  ver. 
47  assumes  that  it  was  not  spoken  out  before  our 
Lord,  but  perceived  by  Him  and  brought  to  judg- 
ment. Luke  notes  the  perception  of  their  thought ; 
Mark,  the  way  in  which  the  matter  was  brought 
up  by  our  Lord  ;  Matthew,  their  submission  of 
the  question  to  His  decision.  —  He  that  is  not 
against  you  is  for  you  (ver.  50).  This  reading 
is  to  be  accepted,  and  it  presents  substantially 
the  same  thought  as  that  of  the  E.  V.  (and  of 
Mark  ix.  40).  The  disciples  ('you')  represent 
Christ  and  His  people  ('us').  On  the  connec- 
tion of  thought  in  vers.  49,  50,  see  notes  on  Mark 
ix.  38. 


Chapter  IX.  51  — XVIII.   14. 


This  division  of  the  Gospel  of  Luke,  embracing 
nearly  one  third  of  the  whole,  contains  for  the 
most  part  matter  peculiar  to  this  Evangelist.  A 
number  of  the  incidents  probably  belong  to  an 
earlier  period  of  the  history.  A  few  of  these  are 
mentioned  by  Matthew  and  Mark,  though  the 
greater  number  even  of  these  are  peculiar  to  this 
account.  But  the  larger  portion  of  this  division 
belongs  to  that  part  of  our  Lord's  \\i&  passed  aver 
in  silence  by  Matthew  and  Mark.  John  indeed 
tells  us  of  much  that  occurred  during  this  period, 
but  he  does  not  give  a  parallel  account.  Many 
theories  have  been  suggested  ;  our  view  is  as  fol- 
lows :  This  division  treats  in  the  main  of  that  part 
of  the  life  of  our  Lord  on  earth,  between  the  close 
of  His  ministry  in  Galilee  and  the  last  Journey 
from  Perea  (beyond  Jordan)  to  Jerusalem  ;  cov- 
ering a  period  of  nearly  six  months.  The  reasons 
for  this  opinion  are  :  that  chap.  ix.  51  can  only 
refer  to  the  final  departure  from  Galilee  (Matt. 
x.\x.  I;  Mark  X.  i),  and  this  departure  seems  to 


have  been  shortly  before  the  sudden  appearance 
of  our  Lord  in  Jerusalem  at  the  feast  of  Taber- 
nacles (John  vii.  14);  it  is  indeed  possible  that 
our  Lord  returned  to  Galilee  after  this  visit,  but 
of  this  there  is  no  positive  evidence.  On  the 
other  hand,  the  blessing  of  the  little  children 
(chap,  xviii.  15),  where  the  parallel  with  Matthew 
and  Mark  is  renewed,  undoubtedly  took  place 
just  before  the  last  solemn  journey  from  Perea  to 
Jerusalem  and  to  death.  From  John's  account 
we  learn  that  during  this  period  our  Lord  ap- 
peared again  in  Jerusalem.  In  fact,  that  Gospel 
alone  tells  us  of  His  journeyings  to  avoid  the  hos- 
tility of  the  Jews.  Neither  Matthew  nor  Mark 
implies  that  the  journey  from  Galilee  to  Jerusalem, 
alluded  to  in  chap.  ix.  51,  was  a  direct  one,  while 
both  state  that  such  a  journey  was  undertaken 
about  this  time. 

All  who  love  the  lessons  of  our  Lord  should 
rejoice  that  we  have  in  this  Gospel  so  much  that  is 
not  only  peculiar  but  important.     The  parables 


4o6  THE    GOSPEL   ACCORDING   TO    LUKE.         [Chap.  IX.  51-62. 

of  this  division  are  especially  interesting,  because  so  do  we  here  approach  more  closely  the  central 

uttered  at  a  time  when  both  the  hostility  of  the  truths  of  the  gospel  which  centres  in  that  death. 

Jews  and  the  training  of  the  disciples  called  for  The  special  questions  of  chronology  will  be  dis- 

cruth    more    distinctively   Christian.      As  in   one  cussed  under  the  separate  sections  ;  but  certainty 

sense  the  journey  to  death  begins  with  this  division,  on  these  points  is  impossible. 


Chapter  IX.  51-62. 

The  Departure  from  Galilee  into  Samaria ;   hicideiits  bringing  out    Varioiis 

Human  Temperaments. 

5 1  A  ND  it  came  to  pass,  when  the  time  was  come  ^  that  "  he  '^  fgt' acTs'i 
i\.  should  be  received  up,  ''he  steadfastly  set  his  face  to  go    ^^''J^i™-"'- 

52  to  Jerusalem,     And  sent  messengers  before  his  face  :  and  they  ^  ^,*^'x,^  r"' 
went,  and  entered  into  a  village  of  "  the  Samaritans,  to  make    xm!"  15  /^"^ 

53  ready  for  him.     And  <^they  did  not  receive  him,  because  *his    xiu*:  iVretc.' 

54  face  was  as  though  he  would  go  to  ^  Jerusalem.     And  when  his  ''  5."^ 

,  1T1  7'i  'TTi-ii^   fohn  iv.  g ; 

disciples  -^  James  and  John  saw  this,  they  said,  Lord,  wilt  thou    comp.  chap. 
that  we  command  fire  to  come  down  from  heaven,  and  consume  e  johniv. 2q. 

,  /  Comp.  Mark 

ci;  them,  even  as  ^  Elias  did  }^     But  he  turned,  and  rebuked  them,^    lii.  17- 

.  -  ^  2  Kings   i. 

56  and  said,  Ye  know  not  what  manner  of  spirit  ye  are  of.     For '  10, 12. 

''  the  Son  of  man  is  not  come  to  destroy  men's  lives,  but  to  save  '^  Comp.chap. 

■'  XIX.    10  ; 

them.     And  they  went  to  another  village.  xif'"'"'  '^' 

57  And  it  came  to  pass,  that,'^  as  they  went  'in  the  way,  ^  a  cer-  ^."^l^-^';^;;; 
tain  man  said  unto  him,  Lord,*^  I  will  follow  thee  whithersoever     '9-22- 

58  thou  goest.  And  Jesus  said  unto  him,  Foxes '  have  holes,  and 
birds  of  the  air  ^  Jiave  nests  ;  but  the  Son  of  man  hath  not  where 

59  to  lay  his  head.     And  he  said  unto  another,  Follow  me.     '■  But  ^  ^^^^  ^^i^ 

60  he  said.  Lord,  suffer  me  first  to  go  and  bury  my  father.     Jesus    ^°- 
said  unto  him.  Let  the  dead  bury  their  ^  dead  :  but  go  thou  and 

61  preach  ^^  the  kingdom  of  God.  And  another  also  said.  Lord,  I 
will  follow  thee  ;  but  let  me  first  go  bid  them  farewell,  which 

62  are  at  home  at  my  house.^^  And  Jesus  said  unto  him.  No  man, 
having  put  his  hand  to  the  plough,  and  looking  back,  is  fit  for 
the  kingdom  of  God. 

^  the  days  were  being  fulfilled  ^  were  going 

^  the  best  authorities  otnit  even  as  Elias  did. 

*  the   best  authoi'ities   omit  the  rest  of  this  verse,  and  the  first  part  of 

ver.  56. 
s  the  best  authorities  omit  it  came  to  pass,  that 
^  ofiiit  Lord  "^  The  foxes  ^  of  the  heaven 

^  their  own  i"  publish  abroad 

^1  first  suffer  me  to  bid  farewell  to  them  that  are  at  my  house. 

The  journey  to  Jerusalem  spoken  of  in  ver.  51  Lord,  after  this  rebuff,  did  not  pass  through  Sama- 

was  probably  that  to  the  feast  of  Tabernacles  ;  ria  but  skirted  the  borders  between  it  and  Perea 

but  in  a  wider  sense,  it  was  the  final  departure  (see  Matt.  xix.  1-12)  ;  of  this,  however,  there  is 

from  Galilee  to  death  at  Jerusalem,  since  from  no  positive  evidence.     The  main  question  is  re- 

this  time  on  our  Lord  was  rejected  and  persecuted  garding  the  exact  chronological  position  of  the 

openly  by  the  Jews.  The  direct  route  was  through  incident    of   vers.    57-62;    which    Matthew    (viii. 

Samaria,   and  on   the  way  the  incident  of  vers.  18-22)  places  just  before  the  departure  to  Gadara. 

52-56  occurred.     Some  indeed  suppose  that  our  In  favor  of  the  order  of  Luke  is   the  greater  ful- 


Chap.  IX.  51-62.]         THE    GOSPEL  ACCORDING   TO    LUKE. 


407 


ness  of  his  account ;  in  favor  of  that  of  Matthew, 
his  mention  of  one  who  was  a  'scribe.'  Such 
language  from  a  '  scribe  '  was  more  probable  at 
the  earlier  point.  The  theory  that  such  an  inci- 
dent occurred  twice  is  highly  improbable.  There 
was  no  reason  why  Matthew  should  insert  it  out 
of  its  place  ;  but  it  is  so  appropriate  here,  where 
our  Lord'sy?//cz/  departure  from  Galilee  is  spoken 
of,  that  Luke  probably  placed  it  here  for  that 
reason.  —  The  whole  section  brings  before  us  the 
four  leading  human  temperaments  :  the  choleric, 
sanguine,  melancholic,  and  phlegmatic.  Our  Lord 
Himself  had  no  temperament,  but  was  the  perfect 
man.  On  the  question  whether  the  sending  out 
of  the  Seventy  preceded  this  departure  from  Gali- 
lee, see  next  section. 

Ver.  5 1 .  Wlien  the  days  were  being  fulfilled. 
When  the  time  was  near,  when  the  days  of  the 
final  period  were  come,  not  when  the  time  itself 
had  come.  —  That  he  should  be  received  up,  /.  e., 
into  heaven.  The  clause  cannot  mean  that  the 
days  of  His  favorable  reception  in  Galilee  were 
at  an  end.  The  apparent  difficulty,  that  His 
Ascension  did  not  take  place  until  months  after- 
wards, is  met  at  once  by  considering  that  the 
Evangelist  does  not  imply  an  immediate  ascen- 
sion, but  rather  regards  the  history  from  this 
point  as  a  journey  to  death  and  subsequent 
glorification.  —  He  steadfastly  set  his  face.  He 
not  only  had  but  s/iowrd  the  fixed  purpose,  to  go 
to  Jerusalem.  He  saw  what  was  before  Him 
there,  and  went  to  meet  it. 

Ver.  52.  Messengers.  Supposed,  but  without 
reason,  to  have  been  the  two  sons  of  Zebedee.  — 
Samaritans.  The  direct  route  towards  Jerusalem 
from  Galilee  lay  through  Samaria.  See  on  Matt. 
X.  5  ;  and  John  iv.  9.  —  To  make  ready  for  him. 
To  provide  food  and  shelter 'for  Him  and  the 
large  party  accompanying  Him.  Yet  they  prob- 
ably also  announced  His  coming  as  the  Messiah  ; 
since  in  Samaria  this  was  not  concealed  (John  iv. 
26)  as  in  Judea  and  Galilee. 

Ver.  53.  And  they  did  not  receive  him.  Re- 
fused to  grant  the  needed  accommodations. 
This  was  doubtless  done  through  the  messen- 
gers, (^f  course  they  thus  rejected  Him  as  the 
Messiah.  —  As  though  he  were  going.  'As 
though  he  were '  is  supplied  in  translating.  The 
ground  of  rejection  was  that  His  going  to  Jerusa- 
lem (not  to  Gerizim)  as  the  Messiah  opposed 
their  Samaritan  expectations.  What  humiliation 
for  the  King  of  heaven  that  He  was  refused  lodg- 
ing in  an  unnamed  village  !  But  it  was  met  with 
love,  not  with  anger. 

Ver.  54.  Saw  this.  On  the  return  of  the  mes- 
sengers. Probably  the  company  was  now  very 
near  the  village,  and  may  have  noticed  some 
signs  of  opposition  from  the  inhabitants.  Comp. 
Acts  viii.  14-17,  where  John's  apostolic  visit  to 
Samaria  is  mentioned.  —  'Even  as  Elijah  did' 
(2  Kings  i.  10,  12).  This  clause  is  wanting  in 
some  of  the  oldest  and  best  manuscripts,  though 
found  in  ancient  versions.  It  was  readily  sup- 
plied. 

Ver.  55.  'Ye  know  not  what  manner  of  spirit 
ye  are  of  '  All  the  words  of  our  Lord's  rebuke 
(vers.  55,  56)  are  omitted  in  the  best  manuscripts, 
but  found  in  many  early  versions.  Some  take  the 
.jlause  as  a  question  :  Know  ye  not  what  manner 
of  spirit,  etc.  The  thought  is  :  'Ye  know  not  of 
what  spirit  you  are  the  instruments  when  speak- 
ing thus  ;  you  think  that  you  are  working  a  mira- 
cle of  faith  in  my  service,  but  you  are  obeying  a 


spirit  alien  from  mine.  (Godet,  following  Augus- 
tine and  Calvin.) 

Ver.  56.  The  first  part  of  this  verse  is  even 
less  supported  than  the  doubtful  passages  of  vers. 
54,  55.  —  And  they  went  to  another  village.  This 
may  not  have  been  a  Samaritan  village,  as  they 
probably  had  just  entered  Samaria.  It  is  possi- 
ble, but  improbable,  that  after  this  rejection  our 
Lord  did  not  go  further  into  Samaria. 

Ver.  57.  As  they  went  in  the  way.  Quite 
indefinite. — A  certain  man.  According  to  Mat- 
thew the  man  was  a  '  scribe.'  The  indefinite  form 
permits  us  to  suppose  that  the  conversation  is 
placed  by  Luke  out  of  its  proper  chronological 
order.  But  this  position  shows  that  Luke  did 
not  regard  any  of  these  questioners  as  called  to 
be  Apostles.  Lange  conjectures  this.  See  further 
on  Matt.  viii.  19-22. 

Ver.  60.  But  go  thou  and  publish  abroad  the 
kingdom  of   God.     Peculiar   to   Luke.     '  Publish 


abroad,'  pomting  to  a 
wide  announcement, 
suggests  the  possibi 
\\.\  that  this  incident 
w  as  connected  with 
the  sending  out  of  the 
Seventy. 

Ver.'6i.  But  first  suffer  me  to  bid  farewell  to 
them  that  are  at  my  house.  The  case  of  this 
man  is  mentioned  by  Luke  only.  His  request 
was  natural.  Some,  without  good  reason,  ex- 
plain :  set  in  order  the  things  in  my  house,  witli 
a  view  to  renouncing  them. 

Ver.  62.  No  man^  having  put  his  hand  to  the 
plough,  etc.  The  figure  is  easily  understood,  es- 
])ecially  when  we  remember  that  the  plough  used 
in  the  East  was  easily  overturned.  Such  labor, 
with  divided  service  and  longing  looks  backward 
will  be  profitless  and  doubly  toilsome.  Such  a 
laborer  is  no  fitting  one.  While  the  primary 
application  is  to  the  ministry,  the  verse  has  an 
important  lesson  for  all.  All  have  ground  to 
break,  and  it  is  here  rather  than  in  the  harvest- 
ing that  the  labor  is  most  discouraging  —  and 
whatever  makes  their  service  a  divided  one  is 
forbidden.  —  These  conversations  have  one  com- 
mon lesson  :  conditional  following  of  Christ  is 
impossible.  The  three  chief  impediments  here 
illustrated  are :  earthly  desire,  earthly  sorrow, 
earthlv  affection. 


4o8  THE   GOSPEL   ACCORDING   TO   LUKE.        [Chap.  X.  1-24. 

Chapter  X.   1-24. 
The  Mission  of  the  Seventy  and  their  Return. 

1  A   FTER 1  these  things  the  Lord  appointed  other  "  seventy  «  p^.^^^^^ 
i\  also,2  and  ''  sent  them  two  and  two  before  his  face  into  ^  ^^-^^^  ^^^^^ 

2  every  city  and  place,  whither  he  himself  would  ^  come.     There-     i"-  ■'  ^• 
fore  <^said  he^  unto  them,  The  harvest  truly  is  great,^  but  the  ^  Mau.ix.37, 
labourers  are  few  :  pray  ye  therefore  the  Lord  of  the  harvest, 

3  that  he  would  send  forth  labourers  into  his  harvest.     Go  your 

ways :  ^  behold,   I   send  you   forth  as    lambs  among  ^  wolves.  ''  ^att.  x.  16 

4  *  Carry  neither  purse,  nor  scrip,  nor  shoes  :^  and  salute  no  man  e  Matt.^^g^- 

5  by  the  way.     And  into  whatsoever  house  ye  enter,^  first  say,     ^^-^^"'Jj^^ 

6  Peace  be  to  this  house.     And  if  the  ^  son  of  peace  be  there,     «.  3-5- 
your  peace  shall  rest  upon -^  it  i^^  if"  not,  it  shall  turn  to  you  /  Matt.  x.  13. 

7  again.     And  in  the  same  ^^  house  remain,  eating  and  drinking 
such  things  as  they  give  :  for  the  labourer  is  worthy  of  his  hire. 

8  Go  not  from  house  to  house.     And  into  whatsoever  city  ye 
enter,  and  they  receive  you,  eat  such  things  as  are  set  before 

9  you :     And  heal  the  sick  that  are  therein,  and  say  unto  them, 

10  The  kingdom  of  God  is  come  nigh  unto  you.  But  into  whatso- 
ever city  ye  enter,^  and  they  receive  you  not,  go  your  ways  ^^ 

1 1  out  into  the  streets  of  the  same,^*  and  say.  Even  the  very  ^^ 
dust  of  your  city,  which  cleaveth  on  us,^^  we  do  wipe  off  against 
you :  notwithstanding,  be  ye  sure  of  i'  this,  that  the  kingdom  of 

12  God  is  come  nigh  unto  you.^^     But  ^^  I  say  unto  you,  ^  that  20  it  ^  ^,^'^^^- '^'• 
shall  be  more  tolerable  in  that  day  for  Sodom,  than  for  that  city 

13  ''  Woe  unto  thee,  Chorazin  !  woe  unto  thee,  Bethsaida  !  for  if  the  ''  ^^f^-  =''• "' 
mighty  works  had  been  done  in  Tyre  and  Sidon,  which  have 

been  done  ^^  in  you,  they  had  a  great  while  ago  repented,^^  sit- 

14  ting  in  sackcloth  and  ashes.     But  it  shall  be  more  tolerable  for 

15  Tyre  and  Sidon  at^-'^  the  judgment,  than  for  you.  And  thou, 
Capernaum,  which  art  exalted  to  heaven,  shalt  be  thrust  ^^  down 

16  to  hell.^^     '  He  that  heareth  you  heareth  me  ;  and  ^  he  that  de-  /  Matt.  x.4oj 

.  „«  John   xiii. 

spiseth  2^  you  despiseth  "^^  me  ;  and  '  he  that  despiseth  2°  me  de-    '^°- 
spiseth^^  him  that  sent  me.  48;iThess. 


^  Now  after 

'^  the  best  authorities  omit  also  ;  but  many  read  and  two  {so  in  ver.  1 7). 
^  was  about  to  *  the  best  authorities  read  And  he  said 

^  the  harvest  is  plenteous  in  the  midst  of 

'  no  purse,  no  wallet,  no  sandals  ^  shall  enter 

^  a  ^^  him  "  but  if  ^^  that  ^^  ojnit  your  ways 

^*  thereof  i^  omit  very 

^®  the  best  authorities  read  io  o\xv  ittt  ^''  but  know 

1*  07nit  unto  you  '^  ojnit  But  ^o  g„^ii  ^\^^^  21  were 

22  would  have  repented  long  ago  '^^  in 

^*  the  best  a^ithorities  read  ^\\■^^'i  then  be  exalted  unto  heaven  ?  thou  shalt  be 
brought  '^  Greek  Hades  ^e  rejecteth 


8. 
/  John  V.  23. 


xci.  13; 
see  Mark 
xvi.  18. 


Chap.  X.  1-24.]        THE   GOSPEL  ACCORDING   TO   LUKE.  409 

17  And  ™  the  seventy  returned  again  ^^  with  joy,  saying,  Lord,  "'se^'u^rk 
"even   the  devils ^^   are  subject  unto   us  through ^'^  thy  name  ^  j^ij^^'^-..^^. 

18  And  he  said  unto  them,  "  I  beheld  29  Satan  as  lightning  ^  fall  ^^    f^^-  ^^-  < 

19  from   heaven.     Behold,  I  give  unto  ^^  you  power  ^^  to  *  tread  on  ^  p|^'  '^' '' 
serpents  and  scorpions,  and  over  all  the  power  of  the  enemy  ; 

20  and  nothing  shall  by  any  means  hurt  you.^^  Notwithstanding, 
in  this  rejoice  not,  that  the  spirits  are  subject  unto  you  ;  but 

rather 3"^  rejoice,  because ^^  ''your  names  are  written  in  heaven,  '' szTp's-^IxIx- 

21  ^  In  that  ^"^  hour  Jesus  '  rejoiced  in  spirit,^"  and  said,  I  thank    3;'Ezek!''' 
thee,  O  Father,  Lord  of  heaven  and  earth,  that  thou  hast  hid  ^^    xii.'i ;'  Phii! 

iv.  '^  X  Heb. 

these  things  from  the  wise  and  prudent,  and  hast  revealed ^^    xii.23;Rev. 
them  unto  babes  :  even  so,^°  Father  ;  for  so  it  seemed  good*^  in     s;  xvii.  s;  ■ 

XX.  12,  is; 

22  thy  sight.    All  things  are  delivered  to  ^^  me  of  my  Father  :  and.     xxi.27;xxii. 

no  man  knoweth  who  the  Son  is,  but  ^^  the  Father  ;  and  who  -^  ^att.  xi  25 

-27. 

the  Father  is,  but  '*^  the  Son,  and  /ie  to  whom  *-^  the  Son  will  '^^  ^  Cpmp.  is 

'  '  lui.  II 

23  reveal  /iwi.  And  he  turned  him  unto  /lis  disciples,  and  said"**" 
privately,  "  Blessed  are  the  eyes  which  see  the  things  that  ye  «  Matt.  xni. 

24  see :  For  I  tell  '^''  you,  that  many  prophets  and  kings  have  '^^ 
desired  to  see  those  '^^  things  which  ye  see,  and  have  not  seen 
them  ;  ^  and  to  hear  those  ^^  things  which  ye  hear,  and  have  not 
heard  theni.^^ 

"^  ^;//// again  '^*  demons  -^  was  beholding  ^^  fall  as  lightning 

®^  the  best  authorities  read  have  given  you  ^^  authority 

2^  in  any  wise  injure  ^*  the  best  authorities  omit  rather  ^^  that 

^^  that  very 

^"^  he  joyed  in  the  Holy  Spirit  {according  to  the  best  authorities) 

^^  didst  hide  ^^  and  reveal  *°  yea  ^^  was  well  pleasing 

*'^  were  delivered  unto  *^  save  **  he  to  whomsoever 

*^  willeth  to  *^  turning  to  the  disciples,  he  said  "  say  unto 

^^  omit  have  *^  the  ^^  saw  them  not  ^^  heard  them  not 

The  Mission  of  the  Seventy.      Peculiar  to  tended  preaching  (Matt.   xvi.    i;  Mark   ix.   30) 

Luke.     The  labors  of  this  large  body  of  disciples  This  view  places  the  return  of  the  Seventy  after 

were  brief,  their  mission  temporary.     The   inci-  the  Feast  of  Tabernacles  near  Jerusalem,  admit- 

dent  has  no  bearing  upon  questions  of  ecclesias-  ting  that  their  journey,  which  began  in   Galilee, 

tical  position.     Our  Lord  certainly   had  enough  ended  in  Judea.  But  they  were  scarcely  absent  so 

followers  to  admit  of  this  appointment.      Luke  long  a  time.  The  woes  on  the  Galilean  cities  (vers, 

mentions  both  the  sending  out  of  \.\\q  twelve  2XiA  13-15)  do  not  prove  that  the  discourse  was  uttered 

of  the  Seventy ;  the  fact  that  the  instructions  are  near  them,  but  rather  that  our  Lord  had  already 

much  the  same  grows  out  of  the  similarity  of  the  taken  His  final  departure  from  them.     (2)  Lange 

errand.     But  the  discourse  here  recorded  relates  thinks,  that  the  mission  took  place  after  the  re- 

to  present  duties  alone,  while  that  (in  Matt.  X.)  ad-  jection  in  Samaria,  but.  was  directed  to  Samaria 

dressed  to  the  Twelve  has  in  view  a  permanent  alone;  that  our  Lord  Himself  did  not  enter  further 

office,    etc.     This    temporary   character   of   their  into  that  country.      But  the  Seventy  were   sent 

duty  will  account   for  our  not  hearing  of  them  before  Him.     Besides  had  the  mission  been  ex- 

again.     Tradition  and  conjecture  have  been  busy  clusively  to  Samaria,  Luke,  the  friend  and  com- 

in  suggesting  different  persons  included  in  their  panion    of   the  Apostle   to    the   Gentiles,   would 

number  (such  as   Luke   himself,  Mark,  Matthias,  probably  have  mentioned  it.     (3)    Others   (Van 

etc.).  Oosterzee,  etc.)  think,  our  Lord  returned  again  to 

The  time  and  place  of  this  mission,  (i.)  Galilee  after  the  Feast  of  Tabernacles,  and  that 
Robinson  places  it  before  the  journey  to  Jerusalem  this  mission  occurred  then  and  there.  But  of 
(chap.  ix.  51)  and  in  Galilee.  But  ver.  i  naturally  such  return  we  have  no  evidence,  and  chap.  ix. 
points  to  a  period  a/?,?r starting  to  Jerusalem,  and  51  looks  like  a  final  departure;  besides,  as  re- 
intimates  that  our  Lord  was  making  an  extended  marked  above,  Galilee  was  not  now  a  promising 
journey  at  this  time.  Now  the  accounts  of  Mat-  field  for  such  labor.  (4)  We  therefore  conclude  : 
thew  and  Mark  indicate  that  He  had  encountered  that  this  sending  out  occurred  on  the  journey 
such  opposition  in  Galilee  as  to  hinder  such  ex-  toward    Jerusalem  ;    that    this   journey   was   not 


410 


THE    GOSPEL   ACCORDING    TO    LUKE.         [Chap.  X.  1-24. 


direct,  but  led  through  part  of  Samaria,  possibly 
through  part  of  Perea,  and  certainly  through  part 
of  Judea  ;  that  the  Seventy  went  in  advance  along 
this  route,  returning  after'a  short  interval.  It  is 
indeed  doubtful  whether  this  occurred  before  or 
after  the  visit  to  Jerusalem  at  the  Feast  of  Taber- 
nacles (John  vif.  1-14),  but  in  all  probability 
before;  "our  Lord  leaving  His  followers  to  make 
that  sudden  visit. 

Ver.  T.  These  things.  The  events  related  in 
the  last  cha])tei'.  This  opposes  the  view  that  the 
mission  of  the  Seventy  preceded  the  rejection  in 
the  Samaritan  village.  —  Other  seventy,  or,  '  sev- 
entv  others,'  either  in  addition  to  the  Twelve,  or 
to  the  messengers  spoken  of  in  chap.  ix.  52.  The 
former  is  more  probable  from  the  similarity  of 
the  instruction  given  to  both.  The  number  sev- 
enty may  have  had  reference  to  the  elders  of  Is- 


Ru  ns  at   Capern 


rael  (Exod.  xxiv.  i;  Num.  xi.  16),  as  the  number 
twehc'e  to  the  tribes.  Some  ancient  authorities 
read  'seventy-two'  both  here  and  in  ver.  17. 
Probably  from  a  desire  to  conform  the  number  to 
that  of  the  Jewish  Sanhedrin.  —  Two  and  two 
before  his  face,  etc.  The  chief  purpose  was  not 
to  train  theni,  as  in  the  case  of  the  Twelve,  but 
actually  to  prepare  the  people  in  these  places  for 
His  coming.  The  whole  was  a  final  appeal,  and 
also  a  preparation  for  the  final  entry  into  Jerusa- 
lem. That  nur  Lord  should  follow  and  actually 
visit  thirty -jii'e  places  is  not  remarkable,  in  view 
of  His  great  and  constant  activity. 

Ver.  2.  See  on  Matt.  ix.  37,  where  the  same 
thought  precedes  the  sending  out  of  the  Twelve. 
—  Send  forth.  Literally  'cast  forth,'  implying 
urgency. 

Ver.  3.  Go  your  ways.  This,  too,  implies  ur- 
gency. The  Seventy  are  not  forbidden  to  go  to 
the  Gentiles  and  Samaritans  (Matt.  x.  5).  Possibly 
they  did  visit  the  latter  ;  and  besides  their  route 
was  made  known  to  them  in  advance,  which  was 
not  the  case  when  the  Twelve  were  sent  out. 

Ver.  4.  Salute  no  man  by  the  way.  Peculiar  to 
this  discourse.     It  simply  expresses  the  urgencv 


of  their  errand,  since  such  salutations  in  the  East 
would  involve  great  loss  of  time. 

Ver.  5.  The  previous  inquiry  (Matt.  x.  11),  is 
not  mentioned  here. 

Ver.  6.  A  son  of  peace,  i.  e.,  one  '  worthy,' 
one  whose  heart  was  ready  to  receive  the  mes- 
sage of  peace  they  brought. — Upon  him,  or,  '  it,' 
as  in  E.  V.  The  original  may  refer  either  to  the 
man  or  the  house,  the  former  is  the  more  natural 
sense. 

Ver.  7.  In  that  house,  i.  e.,  in  the  house  where 
they  had  been  received.  —  Such  things  as  they 
give.  Lit.  'the  things  from  them,'  sharing  what 
they  have.  There  is  not  the  slightest  reference  to 
eating  heathen  dishes  (as  in  i  Cor.  x.  27),  for 
they  were  not  sent  among  the  heathen.  —  Go  not 
from  house  to  house,  /.  e.,  in  search  of  ease  and 
better  entertainment,  or  for  gossip's  sake. 

Ver.  9.  Heal  the 
sick.  A  less  ex- 
tended commission 
than  that  of  Matt. 
X.  8.  —  The  kingdom 
of  God  is  come  nigh 
unto  you.  This  in- 
dicates a  later  mes- 
sage  than  Matt. 
X.  7. 

Vers.  10,  II.  In 
case  of  rejection, 
tlie  Seventy  were 
bidden,  even  more 
distinctly  than  the 
Twelve  (Matt.  x. 
14),  to  renounce  by 
symbolical  act,  all 
intercourse  and  re- 
sponsibility. —  But 
know  this,  despite 
your  rejection,  the 
kingdom  of  God  is 
come  nigh.  This 
word  of  love  (ver. 
9)  becomes  now  a 
word  of  warning 
and  of  future  judg- 
ment. How  often 
men  thus  transform 
God's  blessings  into  a  curse  for  themselves ! 
Ver.  12  See  on  Matt.  x.  15. 
Vers.  13-15.  See  Matt.  xi.  21-23.  The  con- 
nection here  is  different.  It  is  highly  probable 
that  our  Lord  uttered  such  words  twice.  In  this 
case  these  towns  furnished  an  example  of  the  re- 
jection spoken  of  in  vers.  10,  11.  This  was  His 
solemn  farewell  of  these  favored  places,  and  the 
connection  implies  that  they  had  already  rejected 
Him  and  been  forsaken  bv  Him.  The  accom- 
panying cut  shows  the  utter  desolation  at  the 
probable  site  of  Capernaum.  Even  the  locality 
is  disputed.  The  view  that  these  awful  woes 
were  uttered  at  a  distance  from  the  places  them- 
selves, furnishes  new  proof  how  heavily  this  judg- 
ment lay  on  the  heart  of  Jesus. 

Ver.  16.  See  on  Matt.  x.  40.  Here  the  connec- 
tion of  thought  is  :  woes  on  the  Galilean  cities 
which  had  rejected  our  Lord,  would  fall  on  those 
also  that  would  reject  the  Seventy.  The  verse 
states  a  principle  of  general  validity,  and  forms  a 
solemn  conclusion. 

Ver.  17.  The  Return  of  the  Seventy. —  Re- 
turned with  joy.  They  were  probably  not  absent 
long.     It  is  unlikely,  though  not  impossible,  that 


Chap.  X.  1-24]         THE    GOSPEL   ACCORDING    TO    LUKE. 


411 


they  all  returned  at  the  same  time  and  place,  un- 
less a  time  and  place  of  rendezvous  had  been  pre- 
viously appointed.  The  Evangelist  gives  a  sum- 
mary account.  How  much  of  permanent  good 
they  accomplished  we  are  not  told,  but  in  labors  of 
healing  they  must  have  had  great  success  ;  hence 
their  'joy,'  and  their  language  :  Even  the  demons 
are  subject  to  us  in  thy  name.  This  power  had 
not  been  expressly  given  to  them,  as  to  the  Twelve 
(chap.  ix.  i),  and  they  rejoice  that  their  success 
exceeded  the  promise.  Other  successes  are  only 
implied  ;  this  point  is  brought  prominently  for- 
ward by  the  Evangelist. 

Ver.  iS.  I  was  beholding,  /.  c,  while  you  were 
thus  exercising  power  over  demons.  Of  course  the 
vision  was  a  spiritual  -one.  —  Satan,  the  personal 
prince  of  darkness.  —  Fall  as  lightning,  /.  e., 
suddenly.  —  From  heaven.  This  seems  to  be 
figurative,  implying  the  pride  and  height  of 
Satan's  power.  The  thought  is,  I  saw  your  tri- 
umph over  Satan's  servants,  and  in  this  a  token 
of  his  fall,  of  complete  victory  to  be  finally 
achieved  through  such  works  of  faith  and  cour- 
age in  my  name.  If  the  verse  did  not  stand  in 
this  connection  we  might  perhaps  refer  it  to  some 
remote  point  of  time,  such  as  the  victory  over 
Satan  in  the  wilderness,  or  the  original  fall  of 
Satan.  The  tense  used  in  the  Greek  does  not, 
however,  indicate  any  such  point  of  time,  but  a 
period.  Every  explanation  must  accept  much 
that  is  figurative  and  poetic  in  the  verse,  but  the 
one  we  adopt  is  open  to  the  fewest  difficulties. 
The  objection  that  the  success  of  the  Seventy  was 
an  insufficient  ground  for  such  declaration  de- 
preciates their  success.  They  had  surpassed, 
through  their  courage  and  faith,  the  promised 
power.  He,  to  whom  the  secrets  of  the  world  of 
spirits  lie  open,  saw  in  this  more  than  a  tempo- 
rary success ;  it  was  to  Him  the  token  of  final 
triumph.  The  human  agents  in  bringing  in  that 
triumph,  have  a  conflict  which  is  not  with  flesh 
and  blood  (Eph.  vi.  12). 

Ver.  19.  I  have  given.  The  correct  reading 
expresses  an  abiding  fact.  The  Lord  augments 
by  a  new  promise  the  joy  He  has  just  confirmed. 
—  Authority,  delegated  power  here.  —  To  tread 
on  serpents  and  scorpions.  The  promise  is  doubt- 
less literal,  so  far  as  necessary  to  manifest  higher 
spiritual  power.  In  view  of  the  connection  we 
must  accept  an  allusion  to  Gen.  iii.  15:  'bruise 
the  head  of  the  serpent,'  and  perhaps  to  Ps.  xci. 
13  also.  —  Over  all  the  power  of  the  enemy,  ;.  e., 
Satan.  What  precedes  also,  as  the  original  indi- 
cates, belongs  to  'the  power  of  the  enemy.'  — 
In  any  wise  injure  you,  though  apparent  hurt  may 
come. 

Ver.  20.  Rejoice  not  in  this.  This  is  an  ab- 
solute prohibition  of  rejoicing  solely  in  the  power 
spoken  of.  The  power  is  great,  and  joy  in  such 
delegated  power  is  dangerous,  may  be  joined  with 
pride  and  self-seeking.  Besides  the  power  over 
evil  is  a  negative  blessing,  and  does  not  furnish 
so  proper  a  ground  of  joy  as  the  positive  blessings 
of  God's  infinite  mercy  and  goodness.  —  But  re- 
joice. Here  there  is  no  such  danger.  —  That 
your  names  are  written  in  heaven.  The  figure  is 
not  uncommon  in  the  Scriptures  (Ex.  xxxii.  32,  33  ; 


Mai.  iii.  16;  Rev.  iii,  5,  etc.).  The  common  read- 
ing points  to  a  single  past  act :  '  were  written  ; ' 
but  the  better  established  one  refers  to  the  con- 
tinued place  which  these  names  have  in  the  book 
of  life:  'have  been  and  are  written.'  God's 
spiritual  blessing  is  personal  and  permanent. 
The  ground  of  the  commanded  joy  is  not  our 
power,  delegated  as  it  is,  but  God's  mercy  and 
love  in  Christ  He  will  rejoice  most,  and  most 
properly,  who  finds  the  sole  ground  there. 

Ver.  21.  In  that  hour.  This  definite  mark  of 
time  joins  this  utterance  of  our  Lord  (vers.  21, 
22)  with  the  return  of  the  Seventy.  —  Joyed.  A 
strong  word,  applied  to  our  Lord  only  here.  The 
one  hour  of  joy  was  in  sympathy  with  His  faith- 
ful preachers. — In  the  Holy  Spirit.  This  is  the 
sense,  according  to  the  best  authorities.  The  ex- 
pression is  indeed  unusual.  We  have  here  a  re- 
markable grouping  of  the  Three  Persons  of  the 
Trinity.  —  I  thank  thee,  etc.  See  on  Matt.  xi. 
25-27,  where  the  same  expressions  occur  in  a  dif- 
ferent connection.  Our  Lord  probably  uttered 
these  weighty  words  on  both  occasions.  In  Mat- 
thew, moreover,  they  form  a  confession,  here  a 
ground  of  rejoicing  in  connection  with  the  triumph 
of  the  '  babes.'  The  language  reminds  us  of  the 
profound  passages  in  the  Gospel  of  John.  The 
important  truth  respecting  our  Lord's  relation  to. 
the  Father,  here  set  forth,  underlies  all  the  Gos- 
pels.—  These  things.  In  this  connection  all  that 
is  implied  in  the  phrase  :  '  that  your  names  are 
written  in  heaven.' 

Ver.  22.  Some  older  manuscripts  and  ver- 
sions insert :  '  And  turning  to  the  disciples  He 
said.'  This  would  give  what  follows  the  charac- 
ter of  a  direct  address.  In  ver.  23  the  same  form 
occurs,  but  'privately'  is  added.  The  statements 
of  verses  21,  22,  very  appropriate  in  their  con- 
nection with  the  successful  preaching  of  the  Sev- 
enty. In  this  success  our  Lord  rejoiced,  for  in  it 
He  saw  the  future  glory  of  God  to  be  manifested 
in  the  revelation  of  the  mysteries  of  the  kingdom 
of  heaven  to  those  of  childlike  spirit.  '  The  fu- 
ture conquest  of  the  world  by  Jesus  and  His 
disciples  rests  on  the  relation  which  He  sustains 
to  God,  and  with  which  He  identifies  His  people. 
The  perfect  knowledge  of  God  is,  in  the  end,  the 
sceptre  of  the  universe.'     (Godet.) 

Ver.  23.  Privately.  Observe  '  here  the  grad- 
ual narrowing  of  the  circle  to  which  our  Lord 
addresses  Himself  (Alford).  See  notes  on  the 
similar  saying  in  Matt.  .xiii.  16,  17.  The  oc- 
casion and  connection  are  different  there,  but 
just  such  a  beatitude  would  be  likely  to  be  re- 
peated at  important  points  in  the  training  of  the 
disciples. 

Ver.  24.  And  kings.  Peculiar  to  Luke:  Such 
persons  as  David,  Solomon,  and  Hezekiah,  some 
of  whom  were  both  prophets  and  kings.  Comp. 
Gen.  xlix.  18,  and  the  last  words  of  David,  a  royal 
prophecy  of  Christ,  2  Sam.  xxiii.  1-5,  especially 
the  close  :  '  For  this  is  all  my  salvation,  and  all 
my  desire,  although  He  make  it  not  to  grow.'  The 
blessing  was  not  in  what  the  disciples  obtained, 
but  in  what  they  saw.  The  true  knowledge  of  God 
the  Father,  and  of  Jesus  Christ  His  Son,  was  the 
pledge  of  all  other  blessings. 


412  THE   GOSPEL   ACCORDING    TO    LUKE.         [Chap.  X.  25-37. 

Chapter   X.  25-37. 

The  Question  of  a   Lazuyer,  and  its    Anszver :    the   Parable   of  the 

Good  Samaritajt. 
2;  "     A  ND,  behold,  a  certain   *  lawyer  stood  up,   and   tempted  ^  «Comp. Matt. 
■L\.  him,  savins:,  Master,  what  shall  I  do  to  inherit  eternal     xxii.  34-39; 

'  -^       °  .  Markx.  17- 

''6  life  .^     He 2  said  unto  him,   What   is   written   in  the  law.?    how     '9-   _ 

0  See   Matt. 

27  readest  thou.?     And  he  answering  said,  ''Thou  shalt  love  the  ^  g'^'^l?- . 
Lord  thy  God  with  all  thy  heart,  and  with  all  thy  soul,  and  with 

all  thy  strength,  and  with  all  thy  mind  ;  and  '^thy  neighbour  as  ^LEv.xix.is. 

28  thyself.     And  he  said  unto  him.  Thou  hast  answered  right : 

20  *this  do,  and  thou  shalt  live.     But  he, -^willing  ^  to  justify  him-  ^  Lev.  xviii. 

y  '  •'^  5 ;  Rom.  X. 

30  self,  said  unto  Jesus,  And  who  is  my  neighbour.?     And  Jesus     5;^^7Matt. 
answering"*  said,  A  certain  man  ^went^  down  from  Jerusalem -^ ^hap.  xvi. 
to  Jericho,  and  ''fell  ^  among  thieves,'^  which  stripped  him  of  his  '^ ^Jiir''3''i'^t^' 
raiment,  and  wounded   him^  and    departed,  leaving   him    half  ;,  colifp.josh. 

31  dead.     And  by  chance  there  came  down  a  certain  priest^  that    ""'•'" 
way  ;    and  when   he  saw   him,  he  passed  by  on  the  other  side. 

32  And  likewise  a  Levite,^°  when  he  was  at  the  place,  came^^  and 

33  looked  on  him}^  and  passed  by  on  the  other  side.  But  a  certain 
'Samaritan,  as  he  journeyed,  came  where  he  was  ;  and  when  he  /  seechap.ix 

34  saw  him,  he  had  compassion  on  Jiim}^  And  went  ^^  to  him,  and 
bound  up  his  wounds,  pouring  in  ^^  oil  and  wine,  and  set  ^^  him 
on  his  own  beast,  and  brought  him  to  an  inn,  and  took  care  of 

35  him.     And  on  the  morrow  when  he  departed, ^''^  he  took  out  two 

*  pence,  and  gave  them  to  the  host,  and  said  unto  him,^^  Take  k  Matt.  xvUi 
care  of  him  :  and  whatsoever  thou  spendest  more,  when  I  come 

36  again,  I  ^^  will  repay  thee.  Which  now  ^^^  of  these  three,  think- 
est  thou,  was  ^^  neighbour  unto  him  that  fell  among  thieves  .? ' 

37  And  he  said.  He  that  shewed  mercy  on  hira.  Then^^  said  Jesus 
unto  him.  Go,  and  do  thou  likewise. 

^  or  trying  ^  And  he  ^  wishing 

*  making  reply  ^  was  going  ®  he  fell 

'  robbers  *  who  both  stripped  him  and  beat  him 

^  a  certain  priest  was  going  down  ^'^  in  like  manner  a  Levite  also 

"  came  to  the  place  {accordhig  to  the  best  authorities) 
^^  saw  him  ^^  was  moved  with  compassion 

^*  came  ^^  on  the7n  1®  he  set 

^■^  the  best  authorities  ojiiit  when  he  departed 

^*  omit  unto  him  i^  I,  when  I  come  back  again, 

^^  ttie  best  authorities  omit  now  -^  became  ^^  And 

This  incident,  peculiar  to  Luke,  must  be  dis-  of  the  same  occurrence  (comp.  chap,  xviii.  i8- 

tinguished  from  a  later  one,  mentioned  by  Mat-  23).     The  fact  that  the  same  question  was  put  on 

thew,  Mark,  and  Luke,  namely,  that  of  the  rich  two  different  occasions  by  two  different  persons, 

young  ruler  whom  Jesus  loved.     A  similar  ques-  eliciting  in  each  case  the  same  reply,  shows  that 

tion  was   put  in  that  case,   receiving  at   first  a  in  cases  where   two   Evangelists  narrate  similar 

similar  answer.     But  otherwise  the  occurrences  occurrences  or  sayings  in  different  connections, 

differ,  especially  in  the   second  question  put  to  both  may  be   strictly  accurate  (see   instances  in 

our  Lord  and  in  His  reply.     It  is  impossible  to  the  last  section).     The  time  and  place  of  this  in- 

suppose  that  Luke  gives  two  different  accounts  cident  are  uncertain  ;  but  it  probably  occurred 


Chap.  X.  25-37.]        THE    GOSPEL  ACCORDING    TO    LUKE. 


413 


not  long  after  the  mission  of  the  Seventy,  between 
the  Feast  of  Tabernacles  and  that  of  the  Dedica- 
tion, somewhere  between  Jerusalem  and  Perea. 

Ver.  25.  A  certain  lawyer.  A  kind  of  scribe 
whose  business  it  was  to  teach  the  law. — And 
tempted,  or,  '  trying,'  him.  This  implies  a  cold, 
self-righteous  spirit,  rather  than  a  hostile  one. 
He  probably  wished  to  see  whether  our  Lord 
would  teach  anything  in  conflict  with  the  law  of 
Moses,  or  simply  whether  He  could  teach  him 
anything  new.  The  two  states  of  mind  are  not 
very  far  removed  from  each  other  :  Pharisaism, 
in  its  self -righteousness,  may  present  either  a  con- 
ceit of  orthodoxy  or  self-conceit.  —  Master,  what 
shall  I  do  ?  He  doubtless  expected  in  reply  the 
mention  of  some  new  thing,  or  at  least  some 
great  thing. 

Ver.  26.  In  the  law.  These  words  are  em- 
phatic ;  as  if  our  Lord  would  say,  the  answer  to 
your  question  is  in  the  law  you  teach.  —  How 
readest  thou  T  This  form  was  used  by  the  Rab- 
bins to  call  out  a  quotation  from  Scripture. 
'  How  '  means  '  to  what  purport.' 

Ver.  27.  This  answer  of  the  lawyer  showed 
intelligence  ;  he  gives  the  sum  of  the  whole  law. 
But  his  knowledge  of  the  law  exceeded  his  self- 
knowledge.  In  fact  he  shows,  by  adding  from 
Lev.  xix.  1 8  :  and  thy  neighbor  as  thyself,  that 
he  had  some  conception  of  our  Lord's  teachings. 
For  in  addition  to  Deut.  vi.  5,  which  he  quotes 
first,  the  Jews  had  written  upon  the  phylacteries 
and  recited  night  and  morning,  not  this  passage, 
but  Deut.  xi.  13,  etc.  Hence  it  is  incorrect  to 
suppose  that  our  Lord  pointed  to  the  man's  phy- 
lactery, when  He  said  :   '  How  readest  thou.' 

Ver.  28.  This  do  and  thou  shalt  live.  True 
in  all  cases :  any  one  who  can  and  does  love 
God  and  his  neighbor  thus,  has  already  begun  to 
live,  has  an  earnest  of  eternal  life.  The  parable 
which  follows  is  but  an  explanation  of  how  much 
is  meant  by  '  this.'  But  the  next  verse  shows 
that  the  lawyer  understood  our  Lord  to  imply 
that  he  had  not  thus  done.  As  the  failure  is  uni- 
versal, the  all-important  question  is.  Who  will 
enable  us  to  do  this  .'  This  question  is  not  an- 
swered by  the  parable  which  follows.  Like  the 
.Sermon  on  the  Mount,  it  is  an  exposition  of  the 
laiu  and  a  p7'eparation  for  the  gospel,  Imt  not  the 
gospel  itself.  —  In  John  vi.  29,  our  Lord  answers 
a  similar  question  by  speaking  of  faith,  but  this 
lawyer  was  not  prepared  for  that.  He  must  be 
first  taught  his  failure  by  an  -explanation  of  the 
requirements  of  the  law. 

Ver.  29.  But  he,  wishing  to  justify  himself, 
to  declare  himself  righteous,  over  against  the  im- 
plied charge.  He  would  defend  himself  by  claim- 
ing that  he  had  fulfilled  the  command  in  the 
sense  which  the  Jews  attached  to  the  term 
'  neighbor  '  —  a  very  narrow  one,  excluding  Sa- 
maritans and  Gentiles.  —  Who  is  my  neighbor  ■? 
This  implies  :  '  I  have  fulfilled  the  requirement 
according  to  our  view  of  the  meaning,  do  you  in- 
terpret it  differently  ? '  The  question  did  not  in- 
volve direct  hostility,  but  a  half-awakened  con- 
science and  some  willingness  totbe  instructed, 
though  a  self-righteous  desire  '  to  get  out  of  the 
difficulty  '  was  the  leading  motive.  —  Some  think 
that  he  intended  to  ask  this  question  from  the 
first,  and  that  'wishing  to  justify  himself  means 
to  justify  his  putting  a  question  which  had  received 
so  simple  an  answer  :  as  if  he  would  say :  my 
question  is  not  yet  answered,  the  main  point  is, 
'  who  is  my  neighbor.'  But  this  supposes  too  much. 


Ver.  30.  Making  reply.  Lit.,  'taking  up,'  i.  e., 
making  his  question  the  basis  of  an  extended  re- 
ply. —  A  certain  man.  A  Jew  is  meant ;  but  this 
is  not  made  prominent,  since  the  main  lesson  of 
the  parable  is  not  love  to  enemies,  but  love  to 
man  as  such,  humanity,  philanthropy. — Was 
going  down  from  Jerusalem  to  Jericho.  The 
journey  was  literally  '  down,'  but  it  was  usual  to 
speak  of  '  going  up  '  to  Jerusalem,  the  capital 
city.  Tht  distance  was  about  one  hundred  and 
fifty  Roman  stadia,  or  seventeen  English  miles. 
The  incidents  of  the  story  are  all  probable,  as  is 
usual  in  our  Lord's  parables.  The  place  where 
the  parable  was  uttered  may  have  been  quite 
near  the  region  between  Jerusalem  and  Jericho. 
Certainly  it  was  not  in  Galilee  or  Samaria,  but  in 
Judea  or  Perea  —  and  the  latter  bordered  on  Jer- 
icho.—  Fell  among  robbers,  not  'thieves,'  but 
highway  robbers,  who  were  numerous  in  that 
vicinity.  The  road  lay  through  a  wilderness. 
According  to  Jerome,  it  was  called  the  red  or 
bloody  way,  and  in  his  time  a  Roman  fort  and 
garrison  were  needed  there,  for  the  protection  of 
travellers.  This  man  is  represented  as  being 
literally  surrounded  by  such  robbers,  who  both 
stripped  him,  i.  e.,  of  everything  he  had,  and 
beat  him,  probably  in  consequence  of  his  resist- 
ance. —  Leaving  him  half  dead.  Without  con- 
cern as  to  his  condition,  which  is  placed  last  to 
show  his  need  of  speedy  help. 

Ver.  31.  By  chance.  In  the  language  of  com- 
mon life.  As  a  fact,  most  opportunities  of  doing 
good  come  as  it  were  '  by  chance,'  though  provi- 
dentially ordered  of  God.  — A  certain  priest  was 
going,  etc.  The  naturalness  of  the  parable  is 
remarkable.  Jericho  was  a  priestly  city,  and  the 
priests  would  go  to  and  from  Jerusalem  to  per- 
form their  duties  in  the  order  of  their  courses. 
The  case  is  more  pointed,  if  this  one  is  regarded 
as  coming  from  priestly  duty  in  the  house  of 
God.  —  He  passed  by  on  the  other  side.  Did  not 
even  stop  to  examine  the  man's  condition.  In 
the  priest's  case,  pride  seems  prominent.  In  thus 
acting  he  disobeyed  the  spirit,  though  not  the 
letter  of  the  Mosaic  law  (Exod.  xxiii.  4,  5  ;  Deut. 
xxii.  1-4  ;  Is.  Iviii.  7). 

Ver.  32.  In  like  manner  a  Levite  also.  An 
inferior  minister  of  the  law,  engaged  in  the  ser- 
vice of  the  temple.  —  Came  to  the  place,  etc. 
The  nearest  English  equivalent  for  both  the 
Levite's  office  and  conduct  would  probably  be 
found  in  the  word  '  beadle.' 

Ver.  33.  A  certain  Samaritan.  The  choice  of 
a  Samaritan  to  represent  this  character  shows 
that  the  wounded  man  was  a  Jew,  but  this  is  a 
secondary  thought.  The  Samaritans  were  Gen- 
tiles by  extraction,  but  with  the  Pentateuch  in 
their  possession.  —  He  was  moved  with  compas- 
sion. From  this  feeling  all  the  subsequent  ac- 
tions flow.  The  first  step  in  becoming  '  good 
Samaritans,'  is  to  obtain  this  feeling.  But  law, 
good  resolutions,  beautiful  moral  examples,  and 
the  whole  array  of  human  contrivances  fail  to 
create  it.  It  is  learned  from  Christ.  —  '  Mark  the 
beautiful  climax.  First  the  compassionate  heart, 
then  the  helping  hand,  next  the  ready  foot,  finally 
the  true-hearted  charge.'     Van  Oosterzee. 

Ver.  34.  Pouring  on  them  oil  and  wine.  The 
usual  remedies  for  wounds  in  the  East.  —  On  his 
own  beast.  So  that  he  walked  himself.  True 
philanthropy  involves  self-sacrifice.  —  An  inn. 
Evidently  an  inn,  in  our  sense  of  the  word,  and 
not  a  caravanserai. 


THE    GOSPEL   ACCORDING   TO    LUKE.         [Chap.  X.  25-42. 

has  perfectly  set  forth  the  character  of  the  Good 
Samaritan.  The  best  example  of  what  we  call 
'  humanity '  must  necessarily  be  found  in  '  the 
Son  of  man.'  The  love  of  Christ  is  both  the 
type  and  the  source  of  this  love  to  our  neighbor. 
This  truth  has  led  to  an  allegorical  interpretation 
of  the  parable.  This  interpretation,  which  has 
been  a  favorite  from  the  early  centuries,  is  sug- 
gestive and  in  accordance  with  revealed  truth, 
though  probably  not  the  truth  our  Lord  reveals 
here.  According  to  this  view,  the  traveller  rep- 
resents the  race  of  Adam  going  from  the  heavenly 
city  (Jerusalem)  to  the  accursed  one  (Jericho; 
Josh.  vi.  26)  ;  the  robbers,  Satan  and  his  agents  ; 
the  state  of  the  traveller,  our  lost  and  helpless 
condition  by  nature,  'half-dead'  (being  sometimes 
urged  against  the  doctrine  of  human  inability)  ; 
the  priest  and  Levite,  the  inefficacy  of  the  law  and 
sacrifice  to  help  us  ;  the  Good  Samaritan,  our 
Lord,  to  whom  the  Jews  had  just  said  (John  viii. 
48)  :  '  Say  we  not  well  that  thou  art  a  Samaritan, 
and  hast  a  devil  ; '  the  charge  to  the  inn-keeper, 
the  charge  to  His  ministers,  the  promised  return, 
the  Second  Advent.  Some  go  further  and  make 
the  inn  represent  the  Church  ;  the  two  denarii,  the 
two  sacraments,  etc.  Such  analogies  are  not  in- 
terpretations. —  Finally,  this  parable  refers  to  love 
of  man  as  man,  not  Christian  love  of  the  brethren. 
A  zeal  for  the  latter,  which  overlooks  the  former, 
becomes  Pharisaical.  The  parable,  moreover, 
represents  the  humanity  as  exercised  by  one  in 
actual  doctrinal  error,  and  the  inhumanity  by 
those  \\\iO  were  nearer  the  truth,  orthodox  Jews. 
Our  Lord  could  not  mean  to  show  how  good  deeds 
resulted  from  holding  error  and  bad  deeds  from 
holding  the  truth  ;  though  such  an  inferenc6  is  fre- 
quently forced  on  the  passage.  The  Samaritan  is 
brought  in,  not  because  of  his  theological'  views, 
but  because  he  belonged  to  a  race  despised  and 
hated  by  the  Jews,  so  as  to  give  point  to  a  lesson 
meant  for  a  Jew.  At  the  same  time  our  Lord 
does  show  us  that  one  in  speculative  error  may 
be  practically  philanthropic,  and  those  holding 
proper  religious  theories  may  be  really  inhuman. 
The  former  is  certainly  the  better  man. 


414 

Ver.  35.  He  took  out.  Vivid  narration. — Two 
pence.  Roman  detiarii.  The  value  of  the  '  dena- 
rius '  has  been  variously  estimated,  from  seven  and 
a  half  to  eight  and  a  half  pence  English  (fifteen 
to  seventeen  cents).  The  sum  was  sufficient  to 
meet  the  man's  necessities  for  some  days  at  least. 
—  I.  This  is  emphatic.  —  When  I  come  back 
again.  It  has  been  inferred  from  this  that  the 
Samaritan  was  a  travelling  merchant,  who  would 
soon  return. 

Ver.  36.  Which  became  neighbor  to  him  that 
fell  among  the  robbers  T  The  original  implies  a 
permanent  condition  ;  the  result  of  what  had 
been  done.  Our  Lord  takes  the  matter  out  of 
the  reach  of  previous  circumstances  of  nationality 
and  religion,  and  compels  a  reply  on  the  ground 
of  what  had  been  done.  Further,  the  lawyer 
had  asked  '  Who  is  my  neighbor,'  /.  e.,  whom  I 
should  love.  A  direct  counter-question  would 
have  been  :  Whom  did  the  Samaritan  regard  as 
his  neighbor  ?  But  our  Lord  inverts  the  ques- 
tion, because  the  relation  of  '  neighbor '  is  a  mu- 
tual one,  and  also,  because  He  wished  to  hold  up 
the  active  duty  of  the  despised  Samaritan. 

Ver.  37.  He  that  shewed  mercy  on  him.  The 
conclusion  is  irresistible,  but  the  lawyer  does  not 
call  him  'the  Samaritan.'  — Go,  and  do  thou  like- 
wise. The  lawyer  was  taught  how  one  really 
becomes  the  neighbor  of  another,  namely,  by 
active  love,  irrespective  of  nationality  or  religion. 
His  question,  '  who  is  my  neighbor,'  was  an- 
swered :  He  to  whom  you  ought  thus  to  show 
mercy  in  order  to  become  his  neighbor,  is  your 
neiglibor,  The  question  is  answered  once  for  all. 
All  are  our  neighbors,  when  we  have  thus  learned 
what  ive  owe  to  ?nan  as  mc7i. 

The  main  lesson  of  the  parable  is  one  of  phi- 
lanthropy manifesting  itself  in  humane,  self-sacri- 
ficing acts,  to  all  in  need,  irrespective  of  all  other 
human  distinctions.  All  through  the  Christian 
centuries,  this  lesson  has  been  becoming  more 
and  more  prominent ;  but  has  never  of  itself 
made  men  philanthropic.  He  who  taught  the 
lesson  can  and  does  give  strength  to  put  it  into 
practice.     In  the  highest  sense  our  Lord  alone 


Chapter    X.  38-42. 
Our  Lord  in  the  House  of  Martha   and  Mary. 

38  XT  OW  it  came  to  pass,  as  they  went,  that^  he  entered  into  a 
-i-  ^    certain  village  :    and   a  certain  woman  named  "  Martha 

39  *  received  him  into  her  house.  And  she  had  a  sister  called 
"  Mary,  which  2  also  "^  sat  ^  at  Jesus'  ^  feet,  and  heard  his  word. 

40  But  Martha  was  cumbered  ^  about  much  serving,  and  came  to 
him,  and  said,  Lord,  dost  thou  not  care  that  my  sister  hath  ^ 
left  me  to   serve  alone  }    bid  her  therefore  that  she  help  me. 

41  And  Jesus'  answered  and  said  unto  her,  Martha,  Martha,  thou 

42  "^art  careful  s  and  troubled  about  many  things  :     But  *one  thing 

^  Now  as  they  journeyed  {according  to  the  best  authorities) 
^  who  3  sat  down  «  the  best  authorities  read  the  Lord's 

s  harassed  ^  ^;,;// hath  ^  the  best  authorities  read  ih^  Lord 

*  anxious 


a  John  xi.  i, 

19,  20 ;  xii. 

2,  3- 
b  Chap.  xix. 

6;  Acts  xvii. 

7 ;  James  ii. 

c  Chap.  viii. 
35  ;  comp. 
Acts  xxii.  3. 

li  Chap.  xii. 

II  ;    see 

Matt.  vi.  25; 

comp.  I  Cor. 

vii.  32-34- 
e  Ps.  xxvii.  4 ; 

John  vi.  27. 


Chap.  X.  38-42.]        THE   GOSPEL  ACCORDING   TO   LUKE.  415 

is  needful  ;^   and  ^^  Mary  hath  chosen  •'^  that  ^^  good  part,  which -^p^-^^'-s- 
shall  not  be  taken  away  from  her. 


^  but  there  is  need  of  one  thing 
11  the 


^•^  i/tc  best  authorities  read  for 


Circumstances.  There  can  be  little  doubt 
that  the  persons  here  spoken  of  were  the  sisters 
of  Lazarus,  that  the  place  was  Betiiany,  and  the 
time  near  the  feast  of  Dedication.  The  two  per- 
sons have  not  only  the  same  names  but  the  same 
characters,  as  the  two  sisters  described  in  John 
xi.,  xii.  It  is  no  objection  that  so  well  known  a 
person  as  Lazarus  is  not  mentioned.  Against 
placing  the  incident  at  Bethany,  it  has  been  urged 
that  Luke  represents  it  as  taking  place  on  a  jour- 
ney from  Galilee  to  Jerusalem,  and  before  Jericho 
was  reached  (chap,  xviii.  35).  But  from  John's 
Gospel,  which  tells  us  that  these  sisters  lived 
in  Bethany  (John  xi.  i),  we  also  learn  that  about 
this  time  our  Lord  visited  Jerusalem  (at  the 
feast  of  Dedication).  Bethany  was  near  to  Jeru- 
.salem  (about  an  hour's  walk),  and  a  frequent 
place  of  resort  for  our  Lord  ;  doubtless  this  fam- 
ily often  received  Him  there. 

Ver.  38.  As  they  journeyed.  During  the  great 
journey  from  Galilee  to  Jerusalem,  spoken  of  in 
this  part  of  the  Gospel. — A  certain  village. 
Luke  does  not  say  Bethany.  The  name  is  far 
more  familiar  to  us  than  it  would  have  been  to 
Theophilus.  —  Martha.  The  name  means  '  lady,' 
answering  to  the  Greek  word  used  in  2  John  i.  5. 

—  Into  her  house.  She  was  probably  the  elder 
sister,  and  hence  the  hostess.  There  is  no  proof 
that  she  was  a  widow,  or  the  wife  of  Simon  the 
leper  (see  Matt.  xxvi.  6).  In  this  first  mention 
of  her,  as  receiving  our  Lord,  doubtless  with 
great  joy,  we  have  an  intimation  of  her  character. 

Ver.  39.  Mary.  The  woman,  whose  subse- 
quent act  of  love  was  promised  a  memory  as 
wide  as  the  spread  of  the  gospel  (Matt.  xxvi.  13). 

—  Sat  down  at  the  Lord's  feet.  Not  as  He  re- 
clined at  table,  for  the  meal  was  not  yet  ready, 
but  as  a  willing  disciple. 

Ver.  40.  But  Martha  was  harassed  about 
much  serving.  This  was  an  honored  guest,  and 
Martha  did  what  most  women  of  her  character 
do  in  such  circumstances,  bustled  to  prepare  an 
entertainment,  overdoing  the  matter,  no  doubt. 
The  application  of  this  incident  to  spiritual 
things,  made  afterwards  by  our  Lord,  involves  no 
figure.  Bustling  people  are  bustling  in  religion 
just  as  they  are  in  the  kitchen  or  work-shop.  — 
Came  to  him.  Probably  from  another  room, 
since  Luke  uses  a  word  which  implies  sudden 
appearance.  —  Lord,  dost  thou  not  care.  She 
takes  it  for  granted  that  as  soon  as  the  case  is 
stated,  the  Lord  will  send  Mary  to  help  her. 
Busy,  restless  Christians  are  constantly  thinking 
that  the  Lord  approves  their  conduct  more  than 
that  of  the  quieter  class  :  they  are  perfectly 
conscientious  in  disturbing  those  who  sit  as 
pupils  at  the  Lord's  feet.  —  Left  me  to  serve 
alone.  This  suggests  that  Mary  had  been  help- 
ing her  sister,  but  felt  that  she  could  use  the 
time  more  profitably. 

Ver.  41.     Martha,  Martha.     The  repetition  in- 


dicates reproof,  but  the  tone  is  still  one  of  affec- 
tion. —  Thou  art  anxious  and  troubled.  The  first 
word  refers  more  to  internal  anxiety,  the  second 
to  the  external  bustle;  both  together  describe 
the  habit  of  such  a  character.  —  About  many 
things.  This  may  have  been  suggested  by  Mar- 
tha's wish  to  present  a  variety  on  her  table  ;  our 
Lord  hinting  that  a  simpler  preparation  was  all 
that  was  needful.  But  this  is  not  the  meaning  of 
the  passage,  which,  as  the  next  verse  shows,  re- 
fers to  spiritual  things.  Yet  the  bustling  about 
the  many  things  in  the  kitchen  was  but  a  sign  of 
the  bustling  about  many  things  in  her  religious 
life. 

Ver.  42.  But  there  is  need  of  one  thing.  A 
few  authorities  omit :  '  and  troubled  about  many 
things '  and  this  clause  also  ;  a  number  of  others 
read  here  :  '  of  few  things,  or  of  one.'  We  varv 
the  order  from  that  of  the  E.  V.,  since  '  but  one 
thing,'  etc.,  is  usually  wrongly  taken  to  mean  : 
'  only  one  thing.'  The  contrast  with  the  preced- 
ing verse  shows  that  this  clause  means  :  one 
thing  is  needful  as  the  proper  object  of  the  anx- 
iety and  carefulness  which  we  mav  manifest  in 
receiving  the  Lord.  A  reference  to  one  dish  is 
trivial.  —  For  Mary  hath  chosen  the  good  part, 
etc.  Mary's  choice  proved  what  the  '  one  thing  ' 
was,  and  that  anxiety  about  the  '  many '  others 
was  unnecessary.  '  The  good  part '  chosen  by 
her,  in  receiving  the  Saviour,  was  :  undivided  de- 
votion  to  His  word,  the  feeding  on  the  bread  of 
life  by  faith,  which  cometh  by  hearing.  In  the 
highest  sense,  the  good  part  is  the  spiritual  recep- 
tion of  Clirist  Himself,  in  contrast  with  all  bust- 
ling works,  excited  defences  of  the  truth,  and 
over  zealousness  for  what  is  external  in  any  and 
every  form. — Which,  'of  such  a  kind  as.'  — 
Shall  not  be  taken  away.  The  possession  of  this 
'  part '  is  eternal.  Both  of  these  women  loved 
the  Saviour  ;  Martha  is  not  the  type  of  a  worldly 
woman,  nor  is  the  '  one  thing  '  conversion.  They 
represent  two  classes  of  Christians,  which  have 
always  been  found  in  the  Church.  But  our  Lord's 
judgment  in  regard  to  the  two  classes  is  often 
reversed.  The  two  mistakes  are:  (i)  .Slighting 
proper  Christian  work,  under  the  thought  of  sit- 
ting at  Jesus'  feet.  But  doing  good  is  sitting  at 
His  feet.  He  rebukes  only  the  ozierdoing  of  what 
is  good  at  tite  expense  of  what  is  better.  Mary,  in 
her  love,  made  no  such  mistake.  For  when  the 
crisis  drew  near,  it  was  of  her  that  the  Lord 
said  :  '  She  hath  wrought  a  good  work  upon  me  ' 
(Matt.  xxvi.  10).  (2)  A  more  common  mistake 
is  that  of  supposing  that  those  of  quieter,  more 
contemplative  temper,  are  not  doing  their  duty, 
are  casting  reproach  on  their  Christian  character, 
because  they  do  not  bustle  through  the  many 
prevalent  methods  of  church  activity.  This  is 
Martha's  mistake  (ver.  40).  Bustling  philan- 
thropy should  note  that  this  story  follows  the 
parable  of  the  good  Samaritan. 


4l6  THE    GOSPEL   ACCORDING    TO    LUKE.         [Chap.  XL  1-13. 

Chapter  XI.    1-13. 
Our  Lord  Teaches  His  Disciples  to  Pray. 

1  A   ND  it  came  to  pass,  that,  as  he  was   praying  in  a  certain 
l\^  place,  when  he  ceased,  one  of  his  disciples  said  unto  him. 

2  Lord,  teach  us  to  pray,  as  ^  John  also  taught  his  disciples.    And 

he  said  unto  them,  "When  ye  pray,  say ,2  Our  Father  which  art  " ^^^.^'  ^' 
in  heaven.  Hallowed  be  thy  name.     Thy  kingdom  come.     Thy 

3  will  be  done,  as  in  heaven,  so  in  earth.     Give  us  *day  by  day  *  ActsxvH.  n. 

4  our  daily  bread.     And  forgive  us  our  sins  ;  for  we  also  forgive 

''every  one  that  is  indebted  to  us.     And  lead  us   not  into  temp-  <■  chap. xm.4. 

5  tation  ;    but  deliver  us  from   evil.^     And   he  said   unto  them, 
Which  of  you  shall  have  a  friend,  and  shall  go   unto  him  "^  at  '^  ^^^"■'^  "'»• 
midnight,  and   say  unto  ^  him,  Friend,  lend  me  three  loaves  ; 

6  For  a  friend  of  mind  in  his  journey  is  come  to  me,^  and  I  have 

7  nothing  to  set  before  him  ?     And  he  from  within  shall  answer 
and  say,  Trouble  me   not :  the  door  is   now  shut,  and   my  chil- 

8  dren  are  with  me  in  bed  ;  I  cannot  rise  and  give  thee.     I  say 

unto  you.  Though  he  will  not  rise  and  give  him,  « because  he  is  ^  ^^™P;fft^P" 
his  friend,  yet  because  of  his  importunity  he  will  rise^  and  give 

9  him   as   many  as  he  needeth.     And  I  say  unto  you, -^Ask,  and/MATT.  vii. 
it  shall  be  given  you  ;  seek,  and  ye  shall  find  ;  knock,  and  it 

10  shall  be  opened   unto  you.     For  every  one  that  asketh  receiv- 
eth ;  and  he  that  seeketh  findeth  ;  and  to  him  that  knocketh  it 

1 1  shall  be  opened.     If  a  son  shall  ask  bread  of  any  of  you  that  is 
a  father,  will  he^  give  him  a  stone  .-'  or  if  /w  ask  "  a  fish,  will 

12  he  ^  for  a  fish  give   him  a  serpent  ?     Or  if  he  shall  ask  an  egg, 

13  will  he  offer  ^  him   a  scorpion  .''     ^  If  ye  then,  being  evil,  know  ^- comp.chap. 

T  1   M  1  1  xviii.  7,  8. 

how  to  give  good  gifts  unto  your  children.;  how  much  more 
shall  your  heavenly  Father  give  the  Holy  Spirit  to  them  that 
ask  him  ? 

^  even  as 

2  T/ie  best  authorities  give  this  form  of  the  prayer :  Father,  Hallowed  be 

thy  name.  Thy  kingdom  come.  Give  us  day  by  day  our  daily  bread. 
And  forgive  us  our  sins  ;  for  we  ourselves  also  forgive  every  one  that 
is  indebted  to  us.     And  lead  us  not  into  temptation. 

3  to  *  is  come  to  me  from  a  journey  ^  arise 

^  And  of  which  of  you  that  is  a  father  shall  his  son  ask  a  loaf,  and  he 
''  omit  if  he  ask  ^  and  he  ^  give 

The  time  and  place  of  the  following  incident  wont  to  pray  in  mountains,  hence  the  conjecture 

are  indefinite,  but  it  cannot  be  a  part  of  the  Ser-  as  to  the  Mount  of  Olives.  —  Even  as  John  also 

mon  on  the  Mount,  put  out  of  its  place.     A  defi-  taught  (was  wont  to  teach)  his   disciples.     We 

nite  occasion  is  stated  in  ver.  i,  and  vers.  5-8  are  learn  of  this  habit,  in  itself  a  very  probable  one, 

not  found  anywhere  else.     The  allusion  to  John  from  this  remark  alone. 

the  Baptist  (implying  his  death)  points  to  a  later  Vers.  2-4.   When  ye  pray,  say.  That  this  is  not 

date  than  that  of  the  Sermon  on  the  Mount.    The  a  positive  comniand  to  repeat  the  words  of  the 

place    may  have    been  in   the    neighborhood   of  Lord's  prayer  whenever  we  pray,  is  evident  from 

Bethany,  possibly  on  the  Mount  of  Olives.  the  briefer  form   here  recorded.     These  were  the 

Ver.   I.     In  a   lertain  place.     Our   Lord  was  words  of  our  Lord  on  a  second  occasion,  when 


Chap.  XI.  1-36.]        THE   GOSPEL  ACCORDING   TO   LUKE. 


417 


the  substance  (not  the  exact  form)  of  the  prayer 
was  repeated.  For  the  form,  see  the  foot-note  to 
text.  Luke  wrote  after  Christianity  had  made 
considerable  progress  ;  the  twofold  form  indicates 
that  in  his  day  the  Lord's  Prayer  was  not  yet  in 
universal  use  as  a  form  of  prayer.  It  is  impos- 
sible to  say  how  early  the  liturgical  use  of  it  began. 
If  our  Lord  gave  but  one  form,  the  briefer  one 
was  probably  enlarged  into  the  longer  one  ;  but 
it  is  almost  certain  that  both  were  given. 

Ver.  3.  This  verse  may  be  thus  more  exactly 
translated  :  *  our  sufficient  (or  needful)  bread  give 
us  for  the  day.' 

Ver.  4.  For  we  ourselves  also  forgive,  '  this  is 
our  own  practice.'  More  strongly  expressed 
than  in  Matthew.  — Every  one  that  is  indebted  to 
us.  We  cannot  forgive  'sins,'  as  such,  that  be- 
longs to  God  ;  but  only  as  obligations  from  man 
to  man  represented  by  the  commercial  phrase 
'  indebted.' 

Ver.  5.  Which  of  you  shall  have  1  The  ques- 
tion is  :  what  will  happen  in  these  supposed  cir- 
cumstances. The  argument  of  this  parable  is  ; 
'  If  selfish  man  can  be  won  by  prayer  and  impor- 
tunity to  give,'  '  much  more  certainly  shall  the 
boimtiful  l^ordi  bestow  '  (Trench).  The  purpose 
is,  as  in  the  similar  parable  of  the  unjust  judge 
(chap,  xviii.  1-8),  not  only  to  enjoin  and  encour- 
age persevering  prayer,  but  to  declare  the  cer- 
tainty that  prayer  will  be  heard  (vers.  9-13).  — 
Three  loaves.  One  for  the  traveller,  one  for  him- 
self, to  eat  with  his  guest,  and  one  that  there 
might  be  abundance.  Allegorical  interpretations 
abound,  but  must  be  accepted  with  caution.  A 
reference  to  the  Bread  of  Life  is  most  prob- 
able. 

Ver.  6.  From  a  journey.  At  night,  when  it 
was  pleasanter  to  travel  in  a  hot  country.  The 
request  here  is  for  another,  hence  the  parable  il- 
lustrates intercessoiy  prayer ;  yet  one  of  the 
loaves  is  for  him  who  asks.  The  hungry  travel- 
ler coming  at  night  to  one  who, cannot  satisfy 
him  may  represent  the  awaking  of  spiritual  hun- 
ger in  the  soul,  but  such  an  interpretation  cannot 
be  insisted  upon. 

Ver.  7.  Trouble  me  not.  The  half-vexed  tone 
is  true  to  nature.  The  one  asked  is  selfish,  and 
his  reluctance  is  real.  But  God's  reluctance  is 
apparent  only,  and  even  this  appearance  arises 
from  reasons  which  work  for  our  best  good.  This 
contrast  is  borne  out  by  ver.  13.  —  The  door  is 
now  shut.  Barred  too,  as  the  original  implies.  — 
My  children  are  with  me  in  bed,  having  gone  to 
bed  and  femaining  there. — I  cannot,  i.  e.,  'will 
not,'  because  of  the  trouble  of  unbarring  the 
door,  and  the  danger  of  disturbing  the  children, 
whose  repose  is  more  to  him  than  his  friend's  re- 
quest. —  The  father  is  naturally  introduced,  and 
represents,  better  than  the  mother,  in  such  a 


parable,  the  heavenly  Father  we  should  impor- 
tune. 

Ver.  8.  Importunity,  lit.,  '  shamelessness.'  The 
persistent  knocking  and  asking,  unshamed  by  re- 
fusal, not  ashamed  to  endure,  is  thus  brought  out. 

Vers.  9,  10.  See  on  Matt.  vii.  7,  8.  But  the 
words  are  not  taken  from  that  discourse  :  they 
apply  the  lesson  of  the  parable,  namely,  that  God 
will,  even  when  He  seems  to  delay,  hear  and  an- 
swer prayer.  The  law  of  His  kingdom  is  here 
laid  down  in  literal  terms. 

Vers.  11-13.  See  on  Matt.  vii.  9-1 1.  The 
construction  is  simpler  here,  and  ver.  12  is  pecu- 
liar to  Luke,  but  a  .repetition  of  the  previous 
thought.  —  Scorpion.  Another  hurtful  gift.  — Your 


Scorpion. 

heavenly  Father  (ver.  13),  lit,  '  Father  from 
heaven,'  implying  His  coming  down  to  us  with 
His  blessings.  Opposed  to  the  useless  and  hurt- 
ful things  which  earthly  parents  will  not  give  to 
their  children  asking  for  food,  is  the  Holy  Spirit. 
From  the  conduct  of  these  parents  our  Lord  de- 
duces the  certainty  that  our  Heavenly  Father 
will  bestow  this  highest,  best  gift  upon  His  ask- 
ing children.  —  As  this  is  equivalent  to  '  good 
things  '  (Matt.  vii.  11),  we  may  infer  that  all  that 
is  good  for  us  is  in  a  certain  sense  included  in 
this  one  gift ;  for  whatever  we  receive  is  only 
blessed  as  it  is  sanctified  by  the  Holy  Spirit's  in- 
fluence in  us.  This  is  better  than  to  find  here 
the  lesson,  that  we  may  expect  tmconditional  an- 
swers to  prayers  for  spiritual  gifts,  only  condi- 
tional answers  to  other  petitions.  It  is  difficult 
to  discriminate  in  this  way  between  what  is  spir- 
,itual  and  what  is  not ;  and  petitions  for  the 
former  might  also  be  prompted  by  selfishness. 
In  all  cases  we  must  submit  to  our  Father's  wis- 
dom the  question  of  what  is  good.  Else  we  may 
totally  misunderstand  His  best  gifts,  deeming  the 
loaf  He  gives  a  stone,  the  fish  a  serpent,  and  the 
egg  a  scorpion.  Misused  as  well  as  misunder- 
stood, His  gifts  may  become  what  we  have 
deemed  them. 


Chapter  XI,  14-36. 
Our  Lord  accused  of  casting  out  Demons  by  Beelzebub ;  a  Sign  from  Heaven 

demanded ;  the  Stibsequent  Discourse. 
"14  "   A   ND  he  was  casting  out  a  devil,  and  it  was  dumb.^     And  "■  matt.xU. 

'         j  \  °  '  22, 24;  comp. 

-tA.   it  came  to  pass,  when  the  devil  ^  was  gone  out,  the  dumb  ^    ^**"-  '''•  ^^ 


1  a  dumb  demon  (according  to  ike  best  authorities) 
VOL.  I.  27         - 


"^  demon       ^  dumb  man 


4l8  THE   GOSPEL  ACCORDING   TO   LUKE.        [Chap.  XL  14-36. 

15  spake  ;  and  the  people  wondered.**  But  some  of  them  said,  He 
casteth  out  devils  through  Beelzebub  ^  the  chief  of  the  devils.^  ^  slfMlu/' 

16  And  others,  *  tempting  him,  '^  sought  of  him  a  sign  from  heaven,    ver.^29^'""^ 

17  <*But  he,  knowing  their  thoughts,  said  unto  them.  Every  king-  '^^^-''^T* '"'' 
dom  divided  against  itself  is  brought  to  desolation  ;  and  a  house    23-^7^  "'' 

18  divided  against  a  house  falleth.  If  Satan  also  be '^  divided 
against  himself,  how  shall  his  kingdom  stand  .-*  because  ye  say 

19  that  I  cast  out  devils^  through^  Beelzebub.^  And  if  I  by  Beel- 
zebub ^  cast  out  devils,^  by  whom  do  your  sons  cast  tJiem  out .'' 

20  therefore  shall  they  ^^  be  your  judges.     But  if  I  *with  the  finger  ^  Exod.  viii 
of  God  ^^  cast  out  devils,  no  doubt  ^^  the  kingdom  of  God  is 

21  come  upon  you.    •'^When  a  ^^  strong  man  armed  keepeth  his/Prov.  xi.  16. 

22  ^  palace,^*  his  goods  are  in  peace  :  But  when  a  stronger  than  g  See  Matt. 

he  shall  ^^  come  upon  him,  and  overcome  him,  he  taketh  from 

him  ''all   his  ^^  armour  wherein   he   trusted,  and  divideth  his -%  Eph.  vi.  n. 

13. 
2%  spoils.     *  He  that  is  not  with  me  is  against  me:  and  he  that  ^  Matt.  xii.  30; 

^       >■  .    .  comp.  chap. 

24  gathereth  not  with  me  scattereth.     *  When  the  unclean  spirit  ^^  ,  '?=;  50.    .. 

~    o  1  ^  Matt.  xii. 

is  gone  out  of  a  man,  he  walketh  ^^  through  dry  places,  seeking    43-45- 
rest ;  and  finding  none,  he  saith,  I  will  return  ^^  unto  my  house 

25  whence  I  came   out.     And  when   he   cometh,^''  he   findeth   it 

26  swept  and  garnished.  Then  goeth  he,  and  taketh  to  him  seven 
other  spirits  more  wicked  than  himself  ;  and  they  enter  in,  and 
dwell  there  :  and  the  last  state  of  that  man  is  ^^  worse  than  the 
first. 

27  Audit  came  to  pass,  as  he  spake  ^^  these  things,  ^  a  certain /chap.xii.  13. 
woman  of  the  company  ^^  "'  lifted  up  her  voice,  and   said  unto  m  Acts  h.  14; 

XIV.  1 1  i  XXll* 

him,  "^  Blessed  is  the  womb  that  bare  thee,  and  the  paps  ^*  which     22. 

n  Comp.    2 

28  thou  hast  sucked.^^     But  he  said.  Yea,  rather,  blessed  «;r  they    chron.  ix.7. 

■'    o  Chap.  viu. 

"  that  hear  the  word  of  God,  and  ^  keep  it.  ?'• 

'^  p  L,ev.  XXU.31. 

29  And  when  the  people  ^^  were  gathered  ^"  thick  together,  he 

began  to  say,  1  This  ^^  is  an  evil  generation  :  ''  they  seek  ^^  a  ?  matt.  xH. 
sign;  and  there  shall  no  sign  be  given  it,  but   the    sign   of  ^- Comp.  ver 

30  Jonas  ^°  the  prophet.^^  For  as  ^^  Jonas  ^^  was  ^^  a  sign  unto  the 
Ninevites,  so  shall  also  the  Son  of  man  be  to  this  generation. 

31  The  queen  of  the  south  shall  rise  up  in  the  judgment  with  the 
men  of  this  generation,  and  condemn  them  :  for  she  came  from 

*  multitudes  marvelled  ^  or  Beelzebul 

^  By  {or  in)  Beelzebul  the  prince  of  the  demons  he  casteth  out  the  de- 
mons ''is  8  tiig  demons  ^  by,  or  in 
10  they  therefore  shall                "  by  the  finger  of  God  I                ^^  ^]^^^ 
^^  the                "  guardeth  his  own  court                ^^  hath                 ^^  his  whole 
^■^  the  unclean  spirit  when  he  {or  it)                        is  passeth 
1^  turn  back                      20  jg  come                         21  becometh 
^^  said                         23  out  of  the  multitude                        24  breasts 
2*  didst  suck                            26  multitudes                           27  gathering 
28  thg  best  authorities  read  This  generation          29  j^  seeketh  8°  Jonah 
21  the  best  authorities  omit  the  prophet                ^2  gyen  as                ^s  became 


16. 


Chap.  XI.  14-36.]        THE   GOSPEL   ACCORDING   TO   LUKE.  419 

the  utmost  parts  ^^  of  the  earth  to  hear  the  wisdom  of  Solomon  ; 

32  and,  behold,  a  greater  ^^  than  Solomon  is  here.  The  men  of 
Nineveh  shall  rise  up  in  the  judgment  with  this  generation,  and 
shall  condemn  it :  for  they  repented  at  the  preaching  of  Jo- 
nas ;  ^^  and,  behold,  a  greater  ^^  than  Jonas  ^°  is  here. 

33  "No  man,  when  he  hath  lighted  a  candle,^^  putteth  it  in  a  ^  %  chap 
secret  place,^^  neither  under  a^^  bushel,  but  on  a'^*^  candlestick,^^ 

34  that  they  which  "^^  come  in  may  see  the  light.     '  The  light  ^^'  of  ^  f^^Jj^"  "'• 
the  body  is  the  ^^  eye  :  therefore  when  thine  eye  is  single,  thy 

whole  body  also  is  full  of  l^ht  ;  but  when  thi7ie  eye  *^  is  evil,  thy 

35  body  also  is  full  of  darkness.     Take  heed  ^^  therefore,  that*"*  the 

36  light   which  is  in   thee   be   not  darkness.     If  thy  whole   body 

therefore  de  full  of  light,  having  no  part  dark,  the  whole  *^  shall 

be  full  of  light,  as  when  the  bright  shining  of  a  candle  ^'^  doth 

give  thee  light. 

^'^  from  the  ends  ^^  more  ^^  lamp  ^"^  cellar  ^^  the 

39  lamp  stand  ^°  who  *^  thine  *2  /^  43  See 

•*^  the  lamp  with  its  bright  shining 


^*  whether 


40  who 
«  it 


Chronology.  The  miracle  and  discourses 
here  recorded  are  probably  identical  with  those 
narrated  in  Matt.  xii.  22-45  '  Mark  iii.  23-30. 
Some  have  supposed  that  Luke  gives  the  exact 
position,  and  not  the  other  two  Evangelists.  But 
it  is  more  difficult  to  reconcile  the  accounts  on 
this  supposition.  We  accept  the  position  as- 
signed by  Matthew  and  Mark  :  between  the  mes- 
sage from  John  the  Baptist  and  the  discourse  in 
parables.  The  incidents  mentioned  in  chaps,  vii. 
36-viii.  3,  probably  immediately  preceded.  The 
events  next  succeeding  seem  to  have  been  those 
which  follow  in  this  Gospel,  so  that  a  large  por- 
tion of  the  narrative,  from  chap.  xi.  14  to  chap, 
xii.  56  (according  to  others,  to  chap.  xiii.  9),  is 
placed  by  Luke  oicf  of  its  position  in  the  history  as 
a  whole ;  the  events,  however,  being  properly 
placed  within  the  passage  itself. 

Vers.  14-26.  The  Healing  of  a  Dumb  De- 
moniac ;  the  accusation  and  discourse  which 
followed. 

Ver.  14.  And  he  was  casting  out.  Indefinite 
as  to  time.  — A  dumb  demon.  The  man  was 
dumb  ;  the  dumb  man  spake. 

Ver.  1 5.  Some  of  them  said.  '  The  Pharisees.' 
Luke  omits  the  language  of  the  people  which 
called  forth  this  expression  of  hostility ;  Mat- 
thew's more  definite  statement  on  the  latter  point 
would  require  the  mention  of  the  hostile  class. 
See  "on  Matt.  xii.  24. 

Ver.  16.  A  sign  from  heaven.  Matthew  places 
this  at  a  later  point  in  the  narrative,  and  with 
more  exactness.  But  both  the  accusation  and 
demand  were  made  at  the  same  interview. 

Vers.  18-23.  See  on  Matt.  xii.  26-30.  By 
(literally  '  in,'  i.  e.,  in  the  use  of)  the  finger  of  God 
(ver.  20).  This  is  the  same  as  :  '  in  the  spirit  of 
God'  (Matthew),  the  one  expression  explaining 
the  other.  His  use  of  the  power  (finger)  of  God 
was  a  proof  that  He'  worked  in  union  with  the 
Spirit  of  God,  and  vice  versa.  —  A  stronger  than 
he  (ver.  22).  This  term  is  not  used  by  Matthew, 
but  implied  in  his  account.     The  stronger  One  is 


Christ,  who  had  come  into  the  world,  and  was 
spoiling  Satan  by  means  of  these  very  miracles 
at  which  they  blasphemed.  There  is  also  an 
intimation  of  final  and  complete  victory. 

Vers.  24-26.  See  on  Matt.  xii.  43-45,  where 
the  order  seems  to  be  more  correct,  after  the 
remarks  about  Jonah.  The  arrangement  of  Luke 
was  probably  occasioned  by  the  similarity  of  the 
subject  spoken  of,  satanic  influences. 

Ver.  27.  A  certain  woman.  Herself  a  mother, 
we  infer  from  her  language.  Tradition  calls  her 
'Marcella,  a  maid-servant  of  Martha.' — Blessed 
is  the  womb.  A  natural  expression  of  womanly 
enthusiasm  at  the  sayings  and  doings  of  Christ. 
As  Mary  herself  shortly  after  appeared*  (chap, 
viii.  19)  on  the  edge  of  the  crowd,  it  is  possible 
that  this  woman  may  have  perceived  her  and 
therefore  spoken  this  blessing.  The  fact  that 
Luke  places  it  after  a  severe  utterance  does  not 
prove  it  untrustworthy.  The  woman's  state  of 
mind  was  the  effect  of  the  whole  discourse,  and 
her  ignorant  enthusiasm  would  only  be  increased 
by  the  severe  tone  of  His  words.  Every  observ- 
ant public  speaker  will  understand  this. 

Ver.  28.  Yea,  rather.  Our  Lord  does  not  deny 
that  His  mother  was  blessed,  but  He  neverthe- 
less rectifies  the  woman's  view.  The  ground  of 
her  blessedness,  as  in  the  case  of  all  the  human 
race,  unto  whom  in  the  highest  sense,  '  a  child  is 
born,  a  son  is  given,'  is  that  she  too  belonged  to 
them  that  hear  the  word  of  God  and  keep  it. 
Comp.  chap.  i.  45  ;  ii.  19,  51.  This  woman  truly 
represents  devout  Roman  Catholics  in  their 
Adoration  of  the  Virgin.  The  Ave  Maria,  as 
they  use  it,  is  but  a  repetition  of  her  words  ;  and 
their  religious  enthusiasm  too  often  manifests  the 
same  unintelligent  wonder,  which  is  here  kindly 
reproved  by  our  Lord.  His  answer  gives  promi- 
nence not  to  His  own  word,  but  to  '  the  word  of 
God  ; '  for  though  they  are  the  same,  the  woman 
was  thinking  solely  of  His  human  birth,  and  not 
of  His  heavenly  Father  ;  and  this  mistake  He 
would   correct.     The    blessing    our    Lord    pro- 


420 


THE   GOSPEL   ACCORDING   TO   LUKE.        [Chap.  XL  14-54. 


nounces  may  be  the  portion  of  all  believers,  as     belly  (after  his  resurrection),  was  a  sign  received 
of  His  mother.     Comp.  Matt.  xii.  50.  by  the  Ninevites.     Our  Lord  speaks  of  something 

Vers.  29-32.     Answer  to  those  who  sought    yet  to   occur,  foretelling    His  resurrection  as  a 


A  Sign.     See  on  Matt.  xii.  39-42. 

Ver.  29.  When  the  multitudes,  etc.  Tossibly 
fn  expectation  of  the  '  sign  ; '  but  the  controversy 
with  the  Pharisees  was  a  prolonged  one,  which 
would  attract  an  increasing  crowd. 

Ver.  30.  For  even  as  Jonah  became  a  sign  to 
the  Ninevites.  Peculiar  to  the  briefer  account  of 
Luke.  The  appearartce  of  Jonah  as  a  preacher 
ajtcr  the   three   days  and  nights  in  the  whale's 


greater  sign  to  that  generation. 

Ver.  31.  More.  The  sign  to  this  generation 
is  more  tkan  what  attracted  the  queen  of  the 
south,  etc. 

Ver.  32.  The  men  of  Nineveh,  If  these  Nine- 
vites had  not  heard  of  the  miracle,  the  contrast 
is  even  stronger.  For  in  that  case  their  repent- 
ance was  simply  at  the  preaching  of  Jonah,  while 
the    Jews    remained  unbelieving   in  the   face    of 


Remains  of  Nineveh.   Birs  Nimroud      (From   Layard's  "Nineveh.") 


Christ's  resurrection  as  well  as  His  preaching. 
There  is  a  climax  in  the  order  of  Luke ;  the 
greater  sin  was  the  rejection  of  Christ's  preach- 
ing   of   repentance. 

Vers.  33-36.  The  thoughts  of  these  verses 
occur  in  Matt.  v.  15 ;  vi.  22,  23.  Here  the  con- 
nection is  different.  They  wished  a  sign  ;  a 
greater  sign  than  Jonah  is  granted  them,  but  to 
perceive  it  they  must  not  (as  they  do)  cover  the 
light  with  a  bushel,  shut  the  eyes  of  their  under- 
standing. —  A  cellar  (ver.  33),  or,  covered  passage. 


Ver.  36.  If  thy  whole  body,  etc.  Van  Oos- 
terzee  thus  explains  :  '  Only  when  thy  body  is 
wholly  illumined,  without  having  even  an  ob- 
scure corner  left  therein,  will  it  become  so  bright 
and  clear  as  if  the  full  brilliancy  of  a  bright  lamp 
illumined  thee_ ;  in  other  words,  thou  wilt  be 
placed  in  a  normal  condition  of  light.'  The 
necessity  of  a  state  of  soul  corresponding  to 
and  affected  by  the  light  which  God  so  fully 
gives  is  here  emphasized.  '  It  is  glory  as  the  re- 
sult of  holiness.'     (Godet.) 


Chapter  XI.  37-54. 
Discourse  Against  the  Pharisees. 

37  A   ND^  as  he  spake,  a  certain  Pharisee  besought  ^  him  to  dine 

38  *^^  with  him  :  and  he  went  in,  and  sat  down  to  meat.     And 
when  the  Pharisee  saw  it,  he  marvelled  "  that  he  had  not  first  '^  Matt. 

Mark- 

39  washed  before  dinner.     And  the  Lord  said  unto  him,  *  Now  do    + 


XV.  2 ; 
vii.  3i 


b  Matt,  xxiii. 


ye  Pharisees  make  clean  ^  the  outside  of  the  cup  and  the^  plat-    -5,26. 


1  Now 
^  cleanse 


^  the  best  authorities  read  a  Pharisee  asketh 
4  of  the 


Chap.  XI.  37-54]        THE   GOSPEL  ACCORDING   TO    LUKE.  '  421 

ter ;  but  your  inward  part  is  full  of  ravening  ^  and  wickedness. 

40  Ft"  fools,  *  did  not  he  that  made   that  which  is  without,^  make 

41  that  which  is  within"  also.''  But  rather  "^give  alms  of  such  ^  ^^'.^P;™' 
things  as  ye  have  ;^  and,  behold,  "^  all  things  are  clean  unto  you.  aTTimsT'is?' 

42  *But  woe  unto  you,  Pharisees  !  for -^  ye  tithe  ^  mint  and  '^  rue  and  ^  ^^"•^""• 
all  manner  of  herbs,^'^  and  pass  over  judgment  and  the  love  of  12.*^'  ^^'"' 
God  :  these  ^^  ought  ye  to  have  done,  and  not  to  leave  •'^  the 

4S  other  undone.     Woe  unto  you,  Pharisees  !  for  ^  ye  love  the  up-  g  Man.  xxiu. 

iQ    .  ,  ,  .  .  ,  ^  6,  7;    Mark 

permost  seats  ^"^  m  the  synagogues,  and  greetmgs  m  the  mar-    xii.  38, 39; 

44  kets.^'^      Woe  unto   you,  scribes  and   Pharisees,  hypocrites  !  ^^    comp.  ciiap! 

xiv.  7. 

"for  ye  are  as  graves  ^^  which   appear  not,  and  the  men  that  ^  Matt,  xxiii 
walk  over  them  are  not  aware  of  them}"' 

45  Then  answered    one  of  the  lawyers,  and  said  ^^  unto    him, 

46  Master,  thus  saying  ^^  thou  reproachest  us  also.     And  he  said. 

Woe  unto  you  also,  ye  *  lawyers  !  -*^  ^  for  ye  '  lade  men  with  bur-  '  J^^r^^et^'  ''^ 
dens  grievous  to  be  borne,  and  ye  yourselves  touch  not  the  bur-    ^.^"' '""'" 

47  dens  with  one  of  your  fingers.  "*  Woe  unto  you  !  for  ye  build  '^  ]^^"'  """'■ 
the  sepulchres  ^^  of  the  prophets,  and  your  fathers  killed  them.  ''  xi°'28.'^^"' 

48  "  Truly  ye  bear  witness  that  ye  allow  ^i  the  deeds  of  your  fathers  :  "\c^^' '"""' 
for  they  indeed^-  killed  them,  and  ye  build  their  sepulchres.^^  ''31.^ 

40  Therefore  also  said  °  the  wisdom  of  God,  ^  I  will  send   them  2"*  ?  'Cor.i.  24; 

^''  Col.  11.  3  ; 

prophets  and  apostles,  and  some  oi  them  they  shall  slay  ^^  and     ^^^\^''°^' 

50  ^persecute:  That  the  blood  of  all  the  prophets,  which  was ^^  ^ com°M^tj 
shed  '■from  the  foundation  of  the  world,  may  be  required  of  this     rchVon'^'^' 

51  generation  ;  From  the  blood  of  Abel  unto  the  blood  of  Zacha-  xxxvi.'iV,  16. 
rias,  which  ^''  perished  between  the  altar  and  the  ^  temple  :  ^^  *'  J^^^^*^'  "• 
verily  ^^  I  say  unto  you,  It  shall  be  required  of  this  generation.  ^  x^^z^ 

52  Woe  unto  you,  'lawyers  !  'for  ye  have  taken  "^  away  the  key  of  ^  xxxv™"(in 
knowledge:  ye  entered  not  in  yourselves,  and  them,  that  were    gi'nt).^''"^ 

,.,,«,  ,  ..,  ,.  t  Matt,  xxiii. 

53  entermg  m  ye  hmdered.     And  as  he  said  these  thmgs  unto     13- 
them,^^  the  scribes  and  the  Pharisees  began  "  to  urge  him  ^^  ve-  «  s^e  Mark 

VI.  ig. 

54  hemently,  and  to  provoke  him  to  speak  of  many  things  :  ''  Lay-  ^  Acts  xxiii. 
ing  wait  for  him,  and  seeking  ^^ '"  to  catch  something  out  of  his  ™  ^^"^  ™- 
mouth,  that  they  might  accuse  him.^'* 

^  extortion  ^  the  outside  '  the  inside 

^  for  alms  those  things  which  are  within  ^  insert  the 

^°  every  herb        ^^  but  these  ^'^  have  left        ^^  the  chief  seat 

^*  the  salutations  in  the  market  places 

^5  the  best  authorities  omit  scribes  and  Pharisees,  hypocrites 

18  the  tombs  "  know  it  not 

18  And  one  of  the  lawyers  answering  saith  1^  in  saying  this 

20  you  lawyers  also  21  So  then  ye  are  witnesses  and  approve 

-2  omit  indeed         ^^  their  tombs  {the  best  authorities  omit)  ^*  unto  them 

25  kill  ^®  hath  been  ^'^  Zachariah,  who  ^^  sanctuary 

2^  yea,  ^o  ^qqJ^ 

21  the  best  authorities  read  when  he  was  come  out  thence 
^^  press  upon  him 

^^  the  best  authorities  omit  and  seeking 

2*  the  best  atithorities  omit  that  they  might  accuse  him. 


422 


THE   GOSPEL   ACCORDING   TO    LUKE.        [Chap.  XL  37-54. 


This  discourse  closely  resembles  the  great  de- 
nunciation of  the  Pharisees  (Matt,  xxiii.);  but  the 
circumstances  of  the  two  are  entirely  different ; 
the  one  was  uttered  just  before  our  Lord  departed 
solemnly  and  finally  from  the  temple,  but  in  this 
case  Luke  definitely  fixes  the  place  in  the  house 
of  a  Pharisee  (probably  in  Galilee).  A  repetition 
of  these  fearful  words  i5  highly  probable.  The 
Pharisees  had  already  become  His  constant  and 


Mint. 

bitter  enemies.  Hence  the  rebuke  at  this  earlier 
date  is  quite  as  natural  as  that  in  His  final  discourse 
He  would  sum  up  and  repeat  the  woes  already 
pronounced.  —  From  ver.  37  we  infer  that  this  dis- 
course followed  closely  the  reply  to  the  demand 
for  a  sign.  Hence  it  was  uttered  in  Galilee,  before 
the  great  discourse  in  parables,  and  probably  just 
after  His  mother  and  brethren  sought  Him. 


Rue. 

Ver.  37.  Now  as  he  spake.  While  he  had 
been  speaking,  i.  e.,  the  foregoing.  A  reference 
to  some  other  time  is  barely  possible,  certainly 
not  natural. — Asketh  Mm.  'Besought'  is  too 
strong;  it  was  an  ordinary  invitation. — To  dine. 
The  meal  was  not  the  principal  repast  of  the  day, 
but  a  morning  one.  Granting  that  this  day  began 
with  the  healing  of  the  demoniac,  and  ended  in 
the  storm  on  the  way  to  Gadara,  we  can  see 
that  the  house  must  have  been  near  at  hand,  and 
the  invitation  readily  accepted. 


Ver.  38.  Washed,  lit.,  'baptized.'  The  wash- 
ing referred  to  was  therefore  a  cereniofiial  one, 
not  simply  an  act  of  cleanliness.  In  this  cere- 
mony the  Pharisees  washed  their  hands,  not  their 
whole  body. 

Ver.  39.  And  the  Lord  said  to  him.  The  form 
of  our  Lord's  opening  remark  indicates  that  the 
Pharisees  '  marvelled  '  orally,  and  that  the  others 
present  of  that  sect  had  assented  to  the  cen- 
sure. This  was  rudeness  to  the  guest,  calling  for 
rebuke.  There  is  no  proof  that  the  invitation 
was  given  out  of  friendliness.  —  Now,  not  in  con- 
trast to  some  previous  time,  but  rather  in  the 
sense  :  full  well,  here  is  a  proof  of  the  way  in 
•which,  ye  Pharisees,  etc.  Others  of  this  party 
were  doubtless  present. — The  outside  of  the  cup 
and  of  the  platter.  Comp.  Matt,  xxiii.  25.  The 
reference  is  to  their  ceremonial  observances,  but 
the  contrast  differs  from  that  in  Matthew.  There 
the  outward  legality  and  the  inward  immorality 
of  their  eajoyments  are  in  strict  contrast ;  here 
the  outwardly  purified  cup  is  opposed  to  the  in- 
wardly corrupted  heart  of  the  drinker ;  external 
conduct  to  inner  unseen  motives.  The  compari- 
son is  less  exact,  since  the  figure  and  the  reality 
are  joined.  Some  explain :  '  the  inside  (of  the 
cup  and  platter)  is  full  of  your  plunder  and 
wickedness ; '  but  this  is  grammatically  objec- 
tionable. 

Ver.  40.  Ye  fools,  etc.  The  folly  of  such  a 
contradiction  is  shown.  Such  a  partial  cleansing 
is  no  cleansing  :  all  such  religious  acts  are  sup- 
posed to  have  reference  to  God,  to  holiness  be- 
fore Him  ;  since  He  made  the  inside  as  well  as 
the  outside,  the  ceremonial  purification  of  the 
latter  without  the  real  sanctification  of  the  former 
is  folly  as  well  as  wickedness. 

Ver.  41.  But  rather,  etc.  Thus  they  should 
turn  toward  true  purity.  Not  that  this  giving  of 
alms  constituted  holiness,  but  to  give  those  things 
which  are  within  (the  cup  and  platter)  was  a  far 
better  purification  than  their  ceremonial  washings 
of  the  outside.  The  precept  receives  point  from 
the  covetoHsiiess  of  the  Pharisees.  —  Some  take 
the  verse  as  ironical  :  But  ye  give  alms,  etc.,  and 
behold  all  things  are  clean  to  you  (in  your  estima- 
tion). This  is  open  to  serious  objections.  The 
explanation  :  which  ye  can  (E.  V. :  '  such  things 
as  ye  have ')  is  possible,  but  not  favored  by  the 
context. 

Ver.  42.  For  ye  tithe,  etc.  Instead  of  really 
giving  as  our  Lord  enjoined,  they  had  been  in 
the  habit  of  making  trifling  payments  in  over- 
exactness.     See  on  Matt,  xxiii.  23. 

Ver.  44.  As  the  tombs  which  appear  not.  See 
on  Matt,  xxiii.  27.  The  '  whited  sepulchres  '  were 
those  of  the  rich,  and  the  application  is  to  ex- 
ternal beauty  covering  inner  corruption  ;  here 
humbler  tombs  are  spoken  of,  which  in  the 
course  of  time  would  be  unnoticed  by  those  pass- 
ing over  them,  thus  causing  defilement.  There 
the  pretence  of  Pharisaism  is  brought  out ;  here 
its  insidiousness.  This  difference  is  an  incidental 
evidence  that  the  two  discourses  were  uttered  : 
one  in  the  capital  (where  the  splendid  sepulchres 
were  more  common),  the  other  in  the  humbler 
province  of  Galilee. 

Ver.  45.  One  of  the  lawyers  (see  on  chap.  x. 
25).  —  Thou  reproachest  us  also,  who  are  in  of- 
ficial, ecclesiastical  position.  The  man  was  not 
a  Sadducee,  but  a  Pharisee,  and  probably  felt 
that   the  censure   applied   to    him.      He   would 


Chap.  XII.  1-34.]        THE   GOSPEL  ACCORDING   TO   LUKE. 


423 


shelter  his  character  behind  his  office  !  Doubt- 
less he  would  imply,  as  his  successors  have  done  : 
in  touching  us,  the  God-appointed  officials,  you 
are  blaspheming. 

Vers.  46-48.  See  on  Matt,  .\xiii.  4,  29-31. — 
Their  tombs  (ver.  48),  is  necessarily  supplied  in 
English,  though  not  found  in  the 
Greek,  according  to  the  best  author- 
ities. 

Ver.  49.  Therefore  also  said  the 
wisdom  of  God.  Comp.  Matt,  xxiii. 
34,  where  '  I  '  is  used  ;  so  that 
Christ  represents  Himself  as  '  the 
wisdom  of  God.'  This  seems  to 
be  a  quotation,  but  there  is  no  pas- 
sage in  the  Old  Testament  which 
fully  corresponds,  and  the  form  is  an 
unusual  one  for  such  a  quotation 
Explanations:  (l)  An  airiplification 
of  2  Chron.  xxiv.  19,  made  by  Hnn 
who  is  '  the  wisdom  of  God.'  That 
passage  speaks  of  the  sending  of 
prophets  and  their  rejection,  and  is 
connected  with  the  dying  words  of 
Zechariah  :  '  The  Lord  look  upon  it 
and  require  it'  This  is  on  the  whole 
preferable.  (2)  Our  Lord  refeis  to 
His  own  words,  as  spoken  on  some 
former  occasion.  This  is  possible, 
but  leaves  us  in  uncertainty.  (3) 
A  quotation  from  some  unknown  Jewish  book. 
This  is  out  of  the  question.  (4)  The  notion  that 
Luke  is  quoting  Matt,  xxiii.  34,  etc.,  and  inserts  : 
'  the  wisdom  of  God,'  because  in  his  day  this 
passage  was  thus  spoken  of  in  the  church,  is  a 
mere  assumption. 

Vers.  50,  51.     See  on  Matt,  xxiii.  35,  36. 

Ver.  52.  This  verse  forms  a  fitting  close  to 
the  part  of  the  discourse  occasioned  by  the  law- 
ter's  remark.  It  expresses  the  same  thought  as 
Matt,  xxiii.  13,  but  carries  out  the  figure  further. 
—  The  key  of  knowledge.  '  Knowledge  '  is  the 
'key.'  This  had  been  taken  away  by  the  teach- 
ing of  the  lawyers,  which  made  the  people  in- 
capable of  understanding  and  accepting  salvation 
in  Christ.  The  verse  refers  to  something  which 
had  already  occurred.     A  right  understanding  of 


the  law  would  lead  to  Christ  (Gal.  iii.  24),  but  the 
lawyers  had  so  interpreted  it  as  to  produce  the 
opposite  result.  When  the  gospel  is  preached 
Pharisaically  the  effect  is  the  same. 

Ver.  53.  When  he  was  come  out  thence.    From 
the   house   of    the   Pharisee.  —  The   scribes   and 


Wely  or  Wlukarm   of  a  Sa  nt 

Pharisees  followed  Him  with  malicious  intent 
aroused  by  His  discourse. — To  press  upon  him 
vehemently,  or,  '  to  be  very  spiteful,'  intensely 
embittered  against  HinV.  The  former  sense  is 
preferable,  as  including  both  their  feeling  towards 
Him  and  their  actual  following  of  Him  with  hos- 
tile purpose.  —  To  provoke  him  to  speak  of  many 
(or  'more')  things.  To  catechize  Him  on  a 
variety  of  subjects,  so  as  to  take  Him  off  His 
guard. 

Ver.  54.  Laying  wait  for  him  to  catch  some- 
thing out  of  his  mouth.  This  is  the  form  of  the 
verse.  The  figure  is  borrowed  from  hunting.  It 
was  not  only  that  they  waited  for  something  to 
suit  their  purpose,  but  they  hunted  for  it,  since 
the  expressions  represent  both  the  beating  up  of 
game  and  the  lying  in  wait  to  capture  it. 


Chapter   XII.    1-34. 
Discourse  to   the  Multitude:     Warnings   against   Hypocrisy,    Covetousness, 


and  Worldly   Care. 

IN  "  the  mean  time,  when  there  were  gathered  together  an 
innumerable  multitude  of  people,^  insomuch  that  they  trode 
one  upon  another,  he  began  to  say  unto  his  disciples  first  of  all, 
^  Beware  ye  of  the  leaven  of  the  Pharisees,  "  which  is  hypocrisy. 
d  Yqx  ^  ^  there  is  nothing  covered,  that  shall  not  be  revealed  ; 
neither  ^  hid,  that  shall  not  be  known.  Therefore,*  whatsoever 
ye  have  spoken  ^  in  ^  darkness  shall  be  heard  in  the  light ;  and 
that  which  ye  have  spoken  in  the  ear  in  closets  "^   shall  be  pro- 

1  many  thousands  of  the  multitude  were  gathered  together  ^  g^t 

8  and         *  Wherefore  ^  said         ^  insert  the  "^  the  inner  chambers 


a  Acts  xxvi 


b  Matt.  xvi.  6, 
II,  12  ; 
Mark  viii. 

c  Matt,  xxiu, 

28. 
d  Matt.  X.  26- 

33- 
e  Mark  iv.  22  ; 

chap,  viii 

17- 


424  THE   GOSPEL  ACCORDING   TO    LUKE.        [Chap.  XIL  1-34. 

4  claimed  upon  •''  the  housetops.     And  I  say  unto  you  ^  my  friends,  -^  ^"^^^^"• 
Be  not  afraid  of  them  that  kill  the  body,  and  after  that  have  no  ^  l^^"^^"' 

5  more  that  they  can  do.     But  I  will  forewarn  you  whom  ye  shall 

fear  :  '^  Fear  him,  which  ^  after  he  hath  killed  hath  power  to  cast  ^  Heb.  x.  31. 

6  into  hell  ;  ^  yea,  I  say  unto  you.  Fear  him.     *  Are  not  five  spar-  «  Comp.Matt. 
rows  sold  for  two  farthings,  and  not  one  of  them  is  forgotten 

7  before  ^°  God  ?     But  even  ^^  the  very  hairs  of  your  head  are  alP^ 
numbered.     Fear  not  therefore :  ^^   ye  are  of  more  value  than 

8  many  sparrows.     Also  ^'^   I    say  unto   you,  Whosoever  ^°  shall 
confess  me  before  men,  him  shall  the  Son  of  man  also  confess 

9  *  before  the  angels  of  God  :     But  he  that  denieth   me  before  ^^ -^  Comp.Matt. 

10  men  shall  be  denied  ^'before  ^^  the  angels  of  God.     And  'whoso-  ^W^^^^.-^l' 

°  Mark  ui.  28, 

ever  ^^  shall  speak  a  word  against  the   Son  of  man,  it  shall  be     ^9- 
forgiven  him  :  but  unto  him  that  blasphemeth  against  the  Holy 

11  Ghost  1'^  it  shall  not  be  forgiven.     '"And  when  they  bring  you  "'^^^p'-^^^,^ 
unto  ^^  the  synagogues,  "^  and  tm^o  ^^  magistrates,  and  "  powers,^°    chap"xLi. 

^  take  ye  no  thought  ^^  how  or  what  thing  ^^  yg  shall  answer,  or  „  Thus  Hi.  i. 

12  what  ye  shall  say  :     ^  For  the  Holy  Ghost  ^'  shall  teach  you  in  ^  feTchap.' x! 
the  same  ^^  hour  what  ye  ought  to  say.  g  Matt.  x.  20. 

13  And  ''one  of  the  company ^^  said  unto  him,  Master,  speak  to  ''  Chap.xi.27. 

14  my  brother,  that  he  divide  ^^  the  inheritance  with  me.     And  he 

said  unto  him,  *  Man,  who  made  me  a  judge  or  a  divider  over  ^  ?^°'^;''- '' ^ ' 

15  you  .^     And  he  said  unto  them,  'Take  heed,  and  beware   of  ^^ '' '^^™•'''• 
covetousness  :  for  a  man's  life  consisteth  not  in  the  abundance 

16  of  the  things  which  he  possesseth.^''     And  he  spake  a  parable 
unto  them,  saying.  The  ground  of  a  certain  rich  man  brought 

17  forth  plentifully:      And   he  thought ^^  within  himself,   saying, 
What  shall  I  do,  because  I  have  no  room  where  ^^  to  bestow  my 

18  fruits  .''     And  he  said,  This  will   I  do  :    I  will   pull  down   "my«ver.  24. 
barns,  and  build  greater ;  and  there  will  I  bestow  all  my  fruits  ^^ 

19  and  my  goods.     And  I  will  say  to  my  soul,  "  Soul,  thou  hast  v  Eccies.  xi. 
much  goods  laid  up  for  many  years  ;  take  thine  ease,  eat,  drink,     xv.  32. 

20  aiid"^^  be  merry.     But   God  said  unto  him,  '^Thou  fool,  ^this '« Jer.xvii.  n. 

X  James  iv. 

night  ^  thy  soul  shall  be  ^  required  ^^  of  thee  :  "  then  whose  shall     m- 

_  ■"■  y  Vers,  ig,  22, 

21  those  things  be,  which  thou  hast  provided  .^  ^^     So  is  he  ^that    ^}- 

<=>  '  i  2  Job   xxvu. 

layeth  up  treasure  for  himself,  and  ''is  not  rich  toward  God.  \       .   , 

J  i-  '  a  Ps.  xxxix.  6. 

b  Matt.  vi.  19, 

^  who  9  or  Gehenna  ^°  in  the  sight  of  ^^  otnit  even  ver.  33. 

12  have  all  been  ^^  o?mt  Xhertiort  "And  ''  i^'"rames^ 

15  Everyone  who  ^^  in  the  presence  of  "  Spirit  i'i?5.    """ 

18  before  i^  and  the  20  the  authorities 

21  be  not  anxious  22  ^^^//  thing  23  that  very 

-*  out  of  the  multitude  25  yd  ^ny  brother  divide 

2s  keep  yourselves  from  all  {according  to  the  best  authorities) 

2'^  even  in  a  man's  abundance  his  life  is  not  from  his  possessions 

28  reasoned  29  ^ot  where  ^^  the  best  authorities  read  gx2\T\ 

31  omit  and  32  they  require  thy  soul 

33  and  the  things  which  thou  hast  prepared,  whose  shall  they  be  ? 


Chap.  XII.  1-34.]        THE   GOSPEL  ACCORDING   TO   LUKE.  425 

22  And  he  said  unto  his  disciples,  <*  Therefore  I  say  unto  you,  ^  m_att.  vi. 
Take  no  thought  21  for  your  life,  what  ye  shall  eat ;    neither  for 

23  the  body,^-*  what  ye  shall  put  on.     The  ^^  life  is  more  than  ^^  , 

24  meat,  and    the   body  is   more  than  ^"^  raiment.     Consider  nhe  ^  Job  xxxviii 
ravens  :  for  they  neither  sow  nor  ^^  reap  ;    which  neither  have 
storehouses^  nor  barn;    and   God  feedeth   them:    how  much 

25  more  are  ye  better  than  the  fowls  .?  ^^     And  which  of  you  with 

26  taking  thought  ^^  can  add  to  his  •''stature  "  one  ^2  ^ubit .?     If  ye /see  chap,  ii 
then  be  ^^  not  able  to  do  that  thing  which  ^^  is  least,  why  take    ^^' 

27  ye  thought  for^^  the  rest  1  Consider  the  lilies  how  they  grow  : 
they  toil  not,  they  spin  not ;  *^  and  yet  I  say  unto  you,  that  ^^ 
Solomon  in  all  his  glory  was  not  arrayed  like  one  of  these. 

28  If  then  God  ^^  so  clothe  the  grass,  which  is  to  day  in  the  field,*^ 
and  to  morrow   is  cast  into  the  oven  ;  how  much  more  will  he 

29  clotJie  you,  O  ye  of  little  faith  }  And  seek  not  ye  what  ye  shall 
eat,  or^i  what  ye   shall  drink,  neither  be  ye  of  doubtful  mind. 

'  -'  *  •'  ,         J.  ^^  Is.  Xll.  lO, 

^o  For  all   these  things  do  the  nations  of  the  world  seek  after  :    13,  i4;xim. 

•J  o  5;  xhv.  2. 

and  ^2  your  Father  knoweth  that  ye  have  need  of  these  things,  h  ^^^g-v,^  . 

31  But  rather  seek  ye  the  kingdom  of  God  ;  ^^    and  all^^^  these    J°_^^"^'"''- 

32  things  shall  be  added   unto  you.     ^  Fear  not,  Mittle  flock;   for  ^' m^^^^^^-^-^j 
•  it  is  your  Father's  good  pleasure  to  give  you  ^'  the  kingdom.  ^  f Pg*'•]^•J't.''• 
33  'Sell  that  ye  have,  and  '"give  alms  ;   provide  yourselves  bags  ^^  ^^i^^i.^^^x.^i. 

which  wax  not  old,  "a  treasure  in  the  heavens  that  faileth  not,  "^^chap.xi. 
34  "  where  no  thief  approacheth,  neither  moth  corrupteth.     "  For  "  comp.  ver.°' 
where  your  treasure  is,  there  will  your  heart  be  also.  o  Mku.vi.  21. 

34  nor  yet  for  your  body  {according  to  the  best  authorilies) 

35  For  the  ^'°  insert  the 

^"^  that  they  sow  not,  neither  ^s  ^^ve  not  storechamber 

39  of  how  much  more  value  are  ye  than  the  birds  ?  » 

40  by  being  anxious  "  age  ^^  a  ^s  if  then  ye  are 
4*  even  that  which  {according  to  t/ie  best  authorities) 

45  are  ye  anxious  concerning  ^^  neither  do  they  spin 

47  Even  *^  But  if  God  doth 

49  the  grass  in  the  field,  which  to-day  is  ^o  ^hall  ^i  and 

52  but  ^^  the  best  authorities  read  his  kingdom 

54  omit  all  '^  make  for  yourselves  purses 


Chapter   xii.  is  made  up  of  a  series  of  dis-  acknowledged   repetitions   in  our  Lord's  teach- 

courses  following  each  other  in  immediate   sue-  ings,  this  evidence  is  insufficient.  —  It  is  probable 

cession,  but  with  less  of  unity  and  logical  connec-  that   the    crowd  was  gathering  again   while  our 

tion  than  are   found  in  most  of  our  Lord's  re-  Lord  was  in  the  house  of  the  Pharisee,  that  on  com- 

corded  sermons.     Some  have  therefore  thought  ing  forth  He  began  a  discourse  to  His  disciples, 

that  Luke  here  records  a  compilation  of  our  Lord's  following   up    the   thoughts  uttered   there  ;    and 

teachings,  delivered  on  very  different  occasions,  that    as    new   occasions    immediately   presented 

one  section  alone    (vers.   13-21)  being   peculiar  themselves,  He  continued  His  discourses  with  a 

and  in  its  proper  place.     This  is  possible,  yet  variation  in  the  theme.  —  The    section   may   be 

even  in  that  case  the  order  and  arrangement  of  thus  divided:  Vers,  i-i  2,  warning  against //y/^.:- 

the  Evangelist   suggest  new  views  of  the  truth  risjy;  vers.  13-21,  against  C(W^/«^J««.S  occasioned 

elsewhere  recorded.     In  itself  the  chapter  seems  by  the  request  of  one  present  about  a  division  of 

to  contain  a  series  of  discourses  delivered  on  one  inheritance ;  vers.  22-34,  against  worldly  care,  or 

definite  occasion.     The  only  evidence  that  it  is  lessons  of  trust  in  God. —  In  the  first  part  the 

other  than  what  it  seems  is  furnished  by  the  simi-  tone  of  warning  predominates,  in  the   second  in- 

larity  of  the  sayings  to  those  found  in  different  struction,  in  the  third  encouragement  and  com  - 

comiections  in  the  other  Gospels.     In  view  of  the  fort. 


426 


THE   GOSPEL  ACCORDING   TO   LUKE.        [Chap.  XH.  1-34. 


Vers.  1-12.  Warning  against  Hypocrisy. 
Comp.  the  various  parallel  passages  in  Matthew. 
The  connection  :  'Beware  of  hypocrisy  (ver.  i), 
,  for  all  sha'l  be  made  evident  in  the  end  (ver.  2), 
and  ye  are  witnesses  and  sharers  in  this  unfold- 
ing of  the  truth  (ver.  3).  In  this  your  work,  ye 
need  not  fear  men,  for  your  Father  has  you  in 
His  keeping  (ver.  4-7) — and  the  confession  of 
my  name  is  a  glorious  thing  (ver.  8),  but  the  re- 
jection of  it  (ver.  9),  and  especially  the  ascription 
of  my  works  to  the  evil  one  (ver.  10)  a  fearful 
one.  And  in  this  confession  ye  shall  be  helped 
by  the  Holy  Spirit  in  the  hour  of  need  (vers.  11, 
12).'  Alford. 

Ver.  I.  In  the  mean  time.  Literally:  in  which 
things,  /.  e.,  during  those  just  related.  —  When 
many  thousands,  lit.,  'the  myriads,'  etc.  'Myri- 
ads '  is  used  indefinitely  here.  —  First.  May  join 
this  with  what  follows  :  'first  of  all  beware,'  but 
we  prefer  the  usual  connection  with  'said,' etc. 
He  speaks  to  His  disciples  now,  to  the  multi- 
tude afterwards  (ver.  13  ff).  —  Leaven  of  the 
Pharisees,  i.  c,  their  doctrine  (Matt.  xvi.  12). — 
Which  is  hypocrisy.  Not  strictly  that  the  leaven 
was  hypocrisy,  but  that  their  leaven  (doctrine) 
was  of  such  a  kind  f/ia(  its  essence  was  hypocrisy. 
This  is  reason  why  they  should  beware  of  it. 

Vers.  2-9.  See  on  Matt.  x.  26-3^,  which  was 
also  spoken  to  the  disciples.  —  My  friends  (ver. 
4)  is  peculiar,  see  John  xv.  13-15. — Fear  him 
(ver.  5).  This  refers  to  God,  we  hold. — Power 
(ver.  5),  or  '  authority.' 

Ver.  10.  See  on  Matt.  xii.  31,  in  regard  to  the 
sin  against  the  Holy  Spirit. 

Vers.  II,  12.     See  on  Matt.  x.  19,  20. 

Vers.  13-21.  Warning  against  Covetous- 
NESS.     Peculiar  to  Luke. 

Ver.  13.  And  one  out  of  the  multitude.  An 
ordinary  hearer  in  the  crowd.  His  request  may 
have  been  suggested  by  our  Lord's  previous  dec- 
larations about  Providential  care,  or  by  his  no- 
tion that  the  Messiah  would  set  all  things  right. 
So  that  he  manifested  some  confidence  in  the 
Lord  by  thus  addressing  Him.  —  Bid  my  brother 
divide  the  inheritance  with  me.  The  man  seemed 
to  have  been  wronged  by  his  brother,  and  feeling 
this,  as  is  so  natural,  he  made  this  inopportune 
request.  There  is  no  evidence  that  he  wanted 
more  than  his  legal  share,  or  that  he  was  a 
younger  brother,  who  was  envious  of  the  double 
portion  of  the  first-born  son.  His  covetousness 
is  evident  without  any  such  conjectures.  Brood- 
ing on  earthly  things  while  our  Lord  spoke  of 
heavenly  things  ;  the  only  effect  was  a  request  for 
earthly  things.  No  covetousness  is  so  dangerous 
as  that  which  listens  to  Christ  only  to  use  Him 
as  a  helper  in  increasing  wealth.  Yet  this  man 
was  no  hypocrite,  was  unaware  of  the  sinfulness 
of  such  a  step.  So  it  has  been  since,  but  Christ 
would  here  shed  light  on  this  sin. 

Ver.  14.  Man.  In  a  tone  of  reproof,  as  in 
Rom.  ii.  I  ;  ix.  20.  — Who  made  me  a  judge  f  etc. 
Moses  assumed  this  position  and  was  reproached 
for  it  by  one  of  his  countrymen  in  language  closely 
resembling  this  (Ex.  ii.  14);  Christ  expressly  re- 
jects it.  The  one  was  the  founder  of  a  state,  the 
other  of  a  spiritual  kingdom.  A  purely  worldly 
case,  our  Lord  declines  to  consider.  It  has  been 
remarked  that  He  repeatedly  considered  the 
question  of  divorce ;  which  shows  that  marriage 
and  divorce  are  not  purely  secular  matters,  but  of 
.i  religious  character. 

Ver.  15.    Unto  them.     Evidently  the  crowd.  — 


Keep  yourselves  from  all  covetousness.  Our  Lord 
saw  that  this  was  the  man's  motive,  and  grounds 
His  lesson  upon  it.  From  the  one  form  mani- 
fested by  the  man  He  warns  against  '  all '  kinds. 
—  For  even  when  one  has  ahundance,  his  life  is 
not  from  his  possessions.  The  sentence  is  diffi- 
cult to  translate  accurately.  The  thought  is  :  no 
man's  life  consists  in  what  he  possesses,  and  even 
when  he  has  abundance  this  does  not  become  so. 
The  positive  truth,  afterwards  brought  out,  is : 
A  man's  life  is  of  God,  hence  it  cannot  be  from 
even  the  most  abundant  possessions.  If  earthly 
'  life '  is  here  meant,  the  prominent  idea  is,  that 
God  alone  lengthens  or  shortens  the  thread  of 
life,  irrespective  of  possessions  ;  and  this  is  cer- 
tainly taught  in  the  parable  which  follows.  But 
ver.  21  seems  to  call  for  a  higher  sense  (including 
spiritual  and  eternal  life).  This  suggests  the  ad- 
ditional thought  that  true  life  does  not  consist  in 
wealth.  The  two  views  may  be  represented  by  the 
two  translations  :  his  life  does  not  depend  on,  or, 
does  not  consist  'in,  his  possessions. 

Ver.  16.  A  parable.  Yet  a  true  history  con- 
stantly repeated.  —  The  gJDund,  lit.,  '  place,'  i.  e., 
estate.  —  Brought  forth  plentifully.  By  God's 
blessing,  not  by  fraud  or  injustice,  did  this  man's 
wealth  increase.  The  seeming  innocence  of  the 
process  is  its  danger  ;  there  is  nothing  to  awaken 
qualms  of  conscience  as  his  possessions  increase. 

Ver.  17.  What  shall  I  do?  He  does  not  ap- 
pear as  a  grasping  speculator,  but  as  one  whom 
wealth,  by  a  very  natural  process,  made  discon- 
tented, anxious,  and  perplexed.  The  proper  an 
swer  to  his  question  is  found  in  ver.  33.  But  this 
prosperous  man  says,  '  my  fruits,'  not  God's 
gifts ;  that  too  when  the  increase  was  due  to 
God's  Providence.  This  feeling  is  as  sinful  in  its 
way  as  recognized  crimes. 

Ver.  18.  This  will  I  do,  etc.  He  proposed  to 
do  just  what  every  man  of  ordinary  business  sa- 
gacity would  do.  He  was  not  a  '  fool,'  from  a 
commercial  point  of  view.  He  represents  the 
great  mass  of  successful  men. 

Ver.  19.  Soul,  thou  hast  many  goods  laid  up 
for  many  years.  He  was  no  unusual  and  hard- 
ened sinner,  because  he  thus  thought.  Yet  he 
made  two  mistakes  :  (i)  He  thought  that  his 
many  goods  could  satisfy  his  '  soul ; '  degrading 
it  to  the  level  of  materialism  ;  (2)  He  spoke  of 
'  many  years,'  forgetting  that  he  had  no  such 
lease  of  life.  —  Take  thine  ease.  His  wealth  had 
disquieted  him  ;  he  would  now  make  it  the  basis 
of  rest.  —  Eat,  drink,  be  merry.  But  idleness 
will  not  satisfy  him  ;  he  must  begin  to  revel,  to 
have  occupation.  This  was  the  natural  step. 
The  four  verses  (16-19)  are  a  graphic  portrayal 
of  worldliness.  In  real  life  sometimes  the  father 
fi!ls  out  the  character  of  vers.  16,  18,  and  it  is 
the  sons  who  utter  the  epicurean  sentiment  of 
ver.  19  ;  but  the  picture  remains  true  to  life. 
Novelists  expand  these  verses  into  volumes,  but 
too  often  forget  the  spiritual  lesson. 

Ver.  20.  But  God  said  unto  him.  In  contrast 
with  what  he  had  said  to  himself.  God  is  rep- 
resented as  audibly  uttering  this  judgment,  to 
bring  before  the  man  the  certainty  of  approach- 
ing death.  Often  in  real  life  some  messenger  of 
death  comes  to  impress  the  same  fact  upon  those 
here  represented.  —  Thou  fool,  in  spite  of  the 
sensible,  practical  thought  of  ver.  18. — This 
night.  The  '  many  years '  are  not  his.  —  They 
require,  etc.  This  is  probably  equivalent  to  :  I 
will  require  of  thee,  but  the  form  suggests  a  ref- 


Chap.  XII.  1-34.]        THE   GOSPEL   ACCORDING   TO    LUKE. 


427 


erence  to  the  angels  as  the  ministers  of  God's 
purposes.  Some  indeed  think  that  there  is  an 
allusion  to  murderers  who  will  rob  him  of  his 
goods  also,  but  this  is  rather  fanciful.  —  Thy  soul, 
which  you  would  have  '  eat,  drink,  and  be  merry,' 
is  summoned  where  all  this  ceases,  must  be  con- 
scious of  its  higher  nature,  which,  alas,  now  ex- 
poses it  to  judgment.  —  The  things  which  thou 
hast  prepared,  etc.  '  Prepared  '  for  thyself,  they 
cannot  be  thine.  Some  answer  :  they  will  be  for 
my  son,  my  family,  but  observation  proves  the 
answer  a  folly.  Inherited  riches  are  rarely  a 
blessing,  and  the  strife  among  heirs  in  answering 
this  very  clause  is  one  of  the  saddest  pages  of 
social  life  (comp.  ver.  13). 

Ver.  21.  So,  thus  foolish  and  destitute,  even 
though  the  hour  of  his  awaking  from  the  dream 
of  wisdom  and  wealth  has  not  yet  come,  is,  not 
'  will  be,'  for  a  terrible  every-dav  fact  is  set  forth, 
he  that  layeth  up  treasui'e  for  himself.  The  folly 
and  sin  and  real  destitution  springs  from  the  self- 
ishness of  this  course.  The  evil  is  not  in  the 
treasure,  nor  in  laying  up  treasure,  but  in  laying 
up  treasure  for  one's  self.  A  case  like  this,  where 
the  sinner  is  respectable,  honest,  and  prosperous, 
shows  the  true  nature  of  sin  :  it  is  a  devotion  to 
self,  not  to  God,  and  laying  up  solely  for  self  is 
therefore  a  sin,  according  to  the  judgment  of 
Christ.  —  And  is  not  rich  toward  God.  This  is 
the  same  as  having  '  a  treasure  in  the  heavens  ' 
(ver.  33 ;  Matt.  v.  20).  Hence  it  cannot  mean 
simply,  being  actually  rich  and  using  the  wealth 
for  the  glory  of  God.  It  refers  to  the  true  wealth 
which  God  preserves  for  us  and  will  impart  to 
us,  spiritual  wealth,  possessions  in  His  grace, 
His  kingdom.  His  eternal  favor,  that  are  not  left 
behind  at  death.  Gathering  for  self  directly  in- 
terferes with  the  acquiring  of  this  true  wealth  ; 
gathering  for  the  purposes  set  forth  in  ver.  19 
is  a  robbing  of  the  spirit.  But  the  possession  of 
wealth  does  not  in  and  of  itself  prevent  the  ac- 
quisition of  the  true  riches.  It  is  the  desire  for 
wealth,  the  trust  in  riches,  which  proves  a  snare 
(chap,  xviii.  24  ;  Mark  x.  24).  The  sin  of  covet- 
ousness  is  all  the  more  dangerous,  because  so 
respectable.  But  the  Bible  joins  together  covet- 
ousness,  uncleanness,  and  idolatry  (see  Eph.  v.  5, 
and  many  similar  passages). 

Vers.  22-34.  Warning  against  Worldly 
Care,  or  lessons  of  trust  in  God.  These  verses 
were  addressed  to  the  disciples  (ver.  22),  and  the 
connection  with  what  precedes  is  close.  —  There- 
fore, since  worldly  riches  are  of  so  little  use,  be 
not  anxious  ;  God  who  cares  for  your  higher  life 
will  provide  for  the  lower,  and  since  He  provides 
food  for  the  ravens  and  clothing  for  the  lilies,  He 
will  certainly,  being  a  Father,  provide  for  you. 
His  children.  See  further  on  Matt.  vi.  25-33  > 
19-21. 

Ver.  23.  The  life  is  more,  etc.  '  You  turn  it 
exactly  round  :  food  is  meant  to  serve  life,  but 
life  forsooth  serves  food  ;  clothes  are  to  serve  the 
body,  but  the  body  forsooth  must  serve  the  cloth- 
ing ;  and  so  blind  is  the  world  that  it  sees  not 
this.'     (Luther.) 

Ver.  24.  Consider  the  ravens.  Comp.  Job 
xxxviii.  41  ;  Ps.  cxlvii.  9;  the  thought  here  is 
more  general,  however.  The  word  translated 
*  consider '  is  stronger  than  that  used  in  the  ser- 
mon on  the  Mount ;  it  implies  observation  and 
study.  *  In  the  example  borrowed  from  nature, 
it  is  important  to  mark  how  all  the  figures  em- 
ployed —  sowing,  reaping,  storehouse,  barn  —  are 


connected  with  the  parable  of  the  foolish  rich 
man.  All  these  labors,  all  these  provisions,  in 
the  midst  of  which  the  rich  man  died,  —  the 
ravens  knew  nothing  of  them  ;  and  yet  they  live  ! 
The  will  of  God  is  thus  a  surer  guaranty  of  ex- 
istence than  the  possession  of  superabundance.' 
(Godet.)     Worldly  care  forgets   to   trust  God; 


covetousness  trusts  wealth  more  than  God.  Both 
sins  are  dangerous,  because  insidious.  Many 
Christians  obtain  the  mastery  over  other  forms 
of  evil,  and  yet  fail  to  recognize  the  evil  of  these 
closely  related  practical  errors. 

Ver.  29.  Neither  be  ye  of  doubtful  mind.  The 
word  in  the  original  is  derived  from  '  meteor,' 
and  is  explained  by  some  :  do  not  rise  in  fancy  to 
high  demands,  creating  imagined  necessities,  thus 
making  yourselves  more  ill-contented  and  more 
disposed  to  unbelieving  anxiety.  Others  inter- 
pret (as  in  E.  V.)  :  do  not  be  fluctuating,  i.  e., 
anxious,  tossed  between  hope  and  fear.  This 
suits  the  connection,  but  is  a  less  usual  sense. 

Ver.  32.  Fear  not.  Peculiar  to  Luke.  The 
fear  forbidden,  is  that  which  interferes  with  proper 
seeking  of  the  kingdom  of  God  (ver.  31),  includ- 
ing fear  about  losing  earthly  things  and  fear  about 
not  obtaining  the  heavenly  riches.  Such  encour- 
agement was  needed  by  the  disciples,  who  were 
outwardly  weak  :  little  flock,  '  little  '  in  contrast 
with  the  myriads  of  people  (ver.  i)  ;  but  the 
'  flock'  of  the  Good  Shepherd  (John  x.  11  ;  Matt, 
xxvi.  31).  Comp.  Is.  xl.  10-14,  which  justifies  a 
wider  application,  to  all  real  Christians.  —  For  it 
is  your  Father's  good  pleasure,  etc.  Because  of 
the  'good  pleasure,'  they  would  obtain  the  heav- 
enly riches  ;  fear  about  spiritual  things  being  thus 
removed,  there  ought  to  be  none  about  temporal 
things. 

Ver.  33.  Sell  what  ye  have,  and  give  alms. 
Comp.  Matt.  vi.  19-21,  but  this  is  stronger.  The 
connection  of  thought  is  with  ver.  17  ('  what  shall 
I  do  .'"),  telling  how  earthly  riches  should  be  in- 
vested. But  there  is  also  a  close  connection  with 
what  precedes  :  Since  God  provides  for  our  tem- 
poral wants  as  well  as  our  higher  spiritual  ones, 
use  His  temporal  gifts  so  as  to  promote  your 
spiritual  welfare.     The  first,  but  not  exclusive, 


428               .            THE    GOSPEL   ACCORDING    TO    LUKE.  [Chap.  XH.  35-59. 

application  is  to  tiie  Apostles,  who  must  be  thus  posed  to  modern  socialism.     The   latter  would 

unencumbered  in  their  ministry.     If  this  course  make  laws  to  take  away  wealth,  the  former  incul- 

of  conduct  promoted  their   spiritual   welfare,   it  cate  love  that  ^/wj- away.  —  Purses  whicli  wax  not 

will  that  of  all  Christians.     The  precept  will  not  old.  Comp.  chap.  x.  4,  where  the  Seventy  are  for- 

be  understood  too  literally,  except  by  those  who  bidden  to  take  purses.  —  A  treasure  in  the  heav- 

apply  it  only   to   ascetics  who    assume  vows  of  ens.     A  comparison  with  ver.  21    and  Matt.  vi.  2 

Doverty.    Our  Lord's  words  are  diametrically  op-  shows  that  this  precept  is  of  universal  application. 


Chapter  XII.  35-59. 
Exhortation  to  Wafchfulness  ;  Rebuke  of  the  M21ltit11.de. 

35  "  T     ET  your  loins  be  girded  about,  and  *jciz/r  lights ^  burning;  a  Eph.vi.  14: 

36  J '  And  ye  ^  yourselves  like  unto  men  that  wait  for  their  b  Matt.  xxv. 

lord,  when  he  will  return  from  the  wedding ;  ^  that,  when  he 

cometh  ^ind  "  knocketh,  they  may  open  unto  him  immediately.'*  c  Rev.iii.  20. 

37  Blessed  are  those  servants,  whom  the  lord  when  he  cometh  shall 

find  **  watching  :  verily  I  say  unto  you,  that  *  he  shall  gird  him-  '^f^'^^'''^"- 
self,  and  •'"make  them  to  sit  down  to  meat,  and  will  come  forth  ^ '  slTohn""'  ' 

38  and  serve  them.  And  if  he  shall  come  in  the  second  watch,  or  ^  ^'^"^^^-^i^^j^ 
come  in  the  third  watch,*^  and  find   tJieni  so,  blessed  are  those    ^'"'■-7- 

39  servants.'^     ^And  this  know,^  that  if  the  goodman  ^  of  the  house  ^matt.xxIv. 
had  known  what  hour  the  thief  would  comej^*^  he  would  have 
watched,  and  not  have  suffered  ^^  his  house  to  be  broken  through.  ^^  ^^^ 

40  ''Be  ye  therefore  ready  also  r^^  'for  the  Son  of  man  cometh  at  an  ' '^"j-^Pj'^^'''' 
hour  when  ye  think  not.  ^JfP^."''' 

41  Then  Peter  said  unto  him,  Lord,  speakest  thou  this  parable 

42  *  unto  us,  or  even  to  all .?  And  the  Lord  said,  '  Who  then  is  ^  J;"^-  "'''• 
that^*  faithful  and  wise  "*  steward,  whom  his  lord  shall  make  ^  ^5.57'^"' 
ruler  ^'^  over  his  household,  "  to  give  them  their  portion  of  meat^*^  '"i,  3,T;  '"^ 

43  in  due  season  }     Blessed  is  that  servant,  whom  his  lord  when  wComp"^'^' 

P  ,  Prov.  xxxi 

44  he  cometh  shall  find  so  doing.     Of  a  truth  I  say  unto  you,  that     15. 

45  he  will  make  him  ruler  ^'  over  all  that  he  hath.  But  and  if  ^'^ 
that  servant  say  in  his  heart,  My  lord  delayeth  his  coming ; 
and  shall  begin  to  beat  the  menservants  and  maidens,^^  and  to 

46  eat  and  drink,  and  to  be  drunken  ;  The  lord  of  that  servant 
will  20  come  in  a  day  when  he  looketh  not  for  hini}^  and  at  ^ 
an  hour  when  he  is  not  aware,^^  and  will  ^^  cut  him  in  sunder,^* 

and  will   appoint ^^  him  ''his   portion   with   the   unbelievers.^^  ^  Rev  xxi. 8 

^  your  lamps  ^  be  ye  ^  marriage  feast 

*  straightway  open  unto  him  ^  shall  come  forward 

^  the  best  authorities  read  and  if  in  the  third 
''  the  best  atcthorities  read  they  ^  But  know  this 

^  master  ^^  was  coming  ^^  left 

^2  Be  ye  also  ready  {^according  to  the  best  authorities') 
^"  in  an  hour  that  ye  think  not  the  Son  of  man  cometh  ^*  the 

15  shall  set  ^^  bread  "  will  set  him 

^^  But  if  1^  the  maidservants 

2°  shall  21  expecteth  not  ^^  in 

^^  knoweth  not  ^*  asunder  ^5  ^nd  appoint  ^^  unfaithful 


Chap.  XII.  35-59.]        THE   GOSPEL  ACCORDING   TO    LUKE.  429 

47  And  that  servant  which  knew  his  lord's  will,^'  and  ^  prepared  /  Ver.  40. 
not  himself,  neither  28  did  according  to  his  will,  ''shall  be  beaten  ?  Comp.^^^ 

48  with  many  stripes.     '"But   he  that  knew  not,  and   did   commit  ^  ^^^J;^^^. 
things  29  worthy  of  stripes,  ^  shall  be  beaten  with  few  stripes,    ^j^;^?^  ^^ 

'  For  unto  '^  whomsoever  much  is  ^^  given,  of  him  shall  be  much  ^  r"^^"';.  ,g^ 
required  ;  and  to  whom  men  have   committed  ^^  much,  of  him  i.seeMau.''' 

XXV.  29. 

they  will  ask  the  more. 

49  I  am  come  to  send  fire  on  '^  the  earth  ;  and  what  will  I,  if  it 

50  be  already  kindled  .?  ^4     But  « I  have  a  baptism  to  be  baptized  «  ^^^'■^''•38 

51  with  ;  and  how  am  I  straitened  till  it  be  accomplished  !  ^  Sup-  ^  matt.x. 
pose  ye  that  I  am  come  to  give  peace  on  ^'^  earth  }     I  tell  you, 

5 2. Nay  ;  but  rather  division:   For  from   henceforth ^^^  there  shall 
be  five  in  one  house  divided,  three  against  two,  and  two  against 

53  three.     The '"father  shall  be  divided  against  ^^  the  ^s  son,  and  ™  ^icah  vii^ 
the  38    son    against    the^^  father;   the^s  mother   against    the^^    "'• 
daughter,    and    the^^   daughter   against    the  ^9    mother;    the  ^s 
mother  in  law  against  her  daughter  in  law,  and  the  ^s  daughter 

in  law  against  her  mother  in  law. 

54  And  he  said  also  to  the  people,4o  ^  When  ye  see  ^  a  cloud  rise  ^;5°™P;,^i. 
out  of  "  the  west  2' straightway  ye  say.  There  cometh  a  shower  ;  ^  ^-;^,^^^ 

55  and  so  it  is.*^     And  ^  when  j^  see  the  south  wind  blow,*^  ye  say,     eomp-'Mau! 

56  There  will  be  ^heat ;  '^^  and  it  cometh  to  pass.     ""Ye  hypocrites,  ^  jonahi;.8; 
ye  can^'^  discern  4*^  the  face  of  the  sky  and  of  the  earth  ;4^  but    Tx^^!'"' 

57  how  is  it  that  ye   do  not*^  discern  ^^  this  time  1     Yea,  and  why  "  '^^"•''^'•3- 

58  even  *  of  yourselves  judge  ye  not  what  is  right  "^     '^  When  thou  i,  chap.  xxi 
goest  49  with  thine  adversary  to  the  magistrate,  as  thou  art  in  c  ivikxr.  v 
the  way,  give^°  diligence  that  thou  mayest  be  delivered  ^^  from    comp.'vers 
him;  lest  he  hale  thee  to  the  judge,  and  the  judge  ^^  deliver 

59  thee  to  the  officer,  and  the  officer ^^  ^ast  thee  into  prison.     I 
tell  53  thee,  thou  shalt  not  depart  ^4  thence,  till  thou   hast  ^^  paid 

the  very  last  <*  mite.  ''i^rciiaf 


XXI. 


^'^  who  knew  the  will  of  his  lord  ^8  „iade  not  ready,  nor 

29  did  things  2"  And  to  ^i  ^yas 

32  they  committed  ^^  I  came  to  cast  fire  upon 

34  how  would  I  that  it  were  already  kindled  !  ^s  \^  the 

36  there  shall  be  from  henceforth 

3'  They  shall  be  divided,  father  against  {according  to  the  best  autliorities) 

38  gjj^it  the  ^®  her  ^°  to  the  multitudes  also 

''^  rising  in  ^^  cometh  to  pass  *3  g.  south  wind  blowing 

4*  a  scorching  heat  ^^  know  how  to  ^^  Greek,  try  or  prove 

*^  of  the  earth  and  the  heaven 

48  ye  know  not  how  to  (according  to  tJie  best  authorities) 

49  For  as  thou  art  going  ^°  on  thQ  way  give    '  ^^  to  be  released 
^2  insert  shall  {according  to  the  best  authorities') 

^3  say  unto  "  by  no  means  come  out  ®^  have 

Contents.     A  continuation  of  the  discourse,  fulness  (vers.  49-53).  namely,  the  antagonism  de- 

Vers.  35-48  contain  exhortations  to  wa/r/?/?///?^^^;  veloped    in   the    establishment    and    progress    of 

the  difference  between  the  faithful  and  unfaithful  Christ's  kingdom.     The  thought  of  this   antago- 

servant  suggests  a  difficulty  in  the  way  of  faith-  nism  naturally  leads  to  the  rebuke  addressed  to 


430 


THE    GOSPEL   ACCORDING   TO    LUKE.         [Chap.  XIL  35-59. 


the  multitude  for  blindness  and  want  of  prudence 
with  respect  to  the  signs  of  the  times  (vers.  54- 

59)- 

"Vers.  35-48.  Exhortations  to  Watchful- 
ness. The  connection  is  with  ver.  32  :  'It  is 
your  Father's  good  pleasure  to  give  you  the 
kingdom/  let  that  free  you  from  anxiety  ;  but  let 
It  be  the  motive  to  labor  and  watch  for  the  com- 
ing of  the  King.  The  passage  resembles  Matt, 
xxiv.  42-51,  but  the  close  connection  with  what 
precedes,  forbids  the  view  that  Luke  here  gives 
us  another  account  of  that  discourse. 

Ver.  35.  Let  your  loins  be  girded  about.  Un- 
less the  long  garments  of  the  Orientals  were 
thus  girt  up,  it  was  impossible  to  walk  or  to 
serve  at  table.  — And  your  lamps  burning,  /.  e.,  in 
readiness  for  the  master  returning  at  night.  Be 
in  continual  readiness  to  receive  the  returning 
Messiah,  your  master,  as  beiits  your  relation  to 
Him.  The  first  figure  points  to  the  activity, 
the  second  to  the  watchfiihiess,  of  the  faithful 
servant. 

Ver.  36.  When  he  will  return  from  the  mar- 
riage feast.  The  main  thought  is  simply  that  He 
is  away  at  a  feast,  and  expected  to  return.  In 
the  parable  of  the  Ten  Virgins  (Matt.  xxv.  i- 
13),  the  return  of  the  Bridegroom  is  the  main 
thought.  —  Straightway  open  unto  him.  Because 
they  are  ready,  and  have  nothing  to  hide. 

Ver.  37.  Blessed,  etc.  The  blessedness  of 
these  faithful  servants  is  set  forth  in  a  figure. — 
Gird  himself,  to  serve  them.  Comp.  John  xiii.  4, 
which  foreshadows  the  ministering  condescension 
of  the  master,  at  His  return. — Shall  come  for- 
ward. A  peculiar  expression,  describing  His 
approach  to  the  guests.  —  Serve  them,  wait  upon 
them  at  table.  —  In  this  passage  no  prominence 
is  given  to  the  wedding  feast,  and  this  must  be 
remembered  in  interpreting  it. 

Ver.  38.  In  the  second  watch  —  in  the  third 
watch  (from  9  p.  m.  to  3  A.  M.).  The  first  and 
fourth  watches  are  not  mentioned  (as  in  Mark 
xiii.  35).  The  middle  watches  are  the  time  of 
soundest  sleep.  Even  if  our  Lord  delays  longer 
than  the  servants  thought  (ver.  45),  a  faithful 
servant  can  thus  show  his  fidelity. 

Ver.  39.  But  know  this,  etc.  A  new  figure 
(of  the  thief  in  the  right)  brings  out  the  unex- 
pected return.     See  on  Matt.  xxiv.  43,  44. 

Ver.  41.  This  parable.  Of  the  watchful  ser- 
vants. —  To  us,  or  even  to  all  ?  The  question  was 
probably  put  in  a  wrong  spirit,  with  reference  to 
the  high  reward  promised,  rather  than  to  the 
duty  enjoined.  The  early  date  renders  this  the 
more  likely.  The  language  is  so  characteristic 
of  Peter  as  to  furnish  striking  evidence  of  the 
accuracy  of  Luke. 

Vers.  42-46.  See  on  Matt.  xxiv.  45-51,  which 
corresponds  exactly.  'Jesus  continues  His  teach- 
ing as  if  He  took  no  account  of  Peter's  question ; 
but  in  reality  He  gives  such  a  turn  to  the  warn- 
ing which  follows  about  watchfulness,  that  it  in- 
cludes the  precise  answer  to  the  question.' 
(Godet.)  Faithfulness  and  unfaithfulness  come 
into  prominence,  not  the  reward  of  a  particular 
class,  irrespective  of  their  conduct.  Peter  learned 
the  lesson  ;  the  warning  tone  of  these  verses  re- 
appears in  his  epistles.  —  With  the  unfaithful. 
Matthew  :  '  with  the  hypocrites.'  No  previous 
faithfulness  will  avail.  When  the  Lord  comes, 
He  will  judge  His  servants  as  He  finds  them. 

Ver.  47.  And  that  servant  who  knew,  etc. 
The  verse  states  a  general  principle,  which  serves 


to  explain  the  severity  of  the  punishment  spoken 
of  in  ver.  46.  Peter's  distinction  (ver.  41)  between 
us  '  and  '  all '  corresponds  with  that  between  the 
'  servant  who  knew,'  and  the  servant  '  that  knew 
not'  (ver.  48).  But  the  application  is  general.  — 
Made  not  ready.  It  includes  not  only  '  himself,' 
but  all  that  had  been  placed  in  his  charge. — 
Stripes  is  properly  supplied. 

Ver.  48.  That  knew  not.  With  fewer  privi- 
leges, less  knowledge,  referring  first  to  a  disciple, 
but  applicable  to  all  men.  —  And  did  things  wor- 
thy of  stripes,  etc.  The  ground  of  the  punish- 
ment is  not  disobedience  to  an  unknown  will  of 
the  Lord,  but  the  commission  of  acts  worthy  of 
punishment.  According  to  the  law  of  conscience 
those  here  referred  to  will  be  judged  and  con- 
demned (see  Rom.  i.  19,  20,  32  ;  ii.  14,  15)  ;  but 
their  punishment  will  be  less  than  that  of  those 
with  more  light.  But  all  who  can  read  this  decla- 
ration are  given  more  light.  —  With  few  stripes. 
Both  classes  will  be  punished  in  the  same  way  ; 
the  difference  being  in  degree,  not  in  kind.  This 
shows  that  the  punishment  will  be  during  con- 
scious existence,  but  gives  no  hint  of  a  difference 
in  the  duration  of  punishment.  —  Nothing  is  said 
of  those  who  know  and  do,  or  of  those  who  knotv 
not  and  do,  should  the  latter  class  exist  (Rom  ii. 
14).  —  The  language,  here  used  (vers.  45-48)  im- 
plies retribution  (not  discipline),  at  and  after 
Christ's  second  coming.  On  the  latter  part  of 
the  verse,  see  Matt.  xxv.  29.  The  more.  More 
than  from  others,  not  more  than  he  received, 
with  an  allusion  to  the  interest,  as  in  Matt.  xxv. 
27. 

Vers.  49-53.  Having  shown  the  awful  differ- 
ence between  the  faithful  and  unfaithful  servant, 
and  the  great  responsibility  resting  upon  His  dis- 
ciples, our  Lord  points  out  that  the  difference 
begins  here  and  is  manifested  in  the  antagonism 
which  the  establishment  of  His  kingdom  devel- 
ops. While  this  renders  faithfulness  more  diffi- 
cult, the  knowledge  of  it  increases  the  sense  of 
responsibility  and  urges  to  greater  faithfulness. 

Ver.  49.  I  came  to  cast  fire  upon  the  earth. 
This  is  explained  by  most,  as  referring  to  the  gift 
of  the  Holy  Spirit.'  This  was  a  baptism  (ver.  50) 
with  fire,  resulting  in  the  '  division  '  spoken  of 
in  vers.  51-53.  Others  refer  it  to  the  word  of 
God.  The  view  that  the  '  fire  '  means  the  '  divis- 
ion '  itself  obscures  the  whole  passage  ;  how 
could  our  Lord  unconditionally  wish  for  the  lat- 
ter. 'Cast  upon  the  earth,'  refers  to  the  power- 
ful and  sudden  influence  of  the  day  of  Pentecost 
Others  refer  the  clause  to  the  extraordinary 
spiritual  excitement  which  His  gospel  would 
awaken.  But  this  was  the  result  of  the  gift  of  the 
Holy  Spirit.  — How  would  I  that  it  were  already 
kindled !  Our  Lord  here  expresses  a  desire  for 
kindling  of  this  '  fire,'  but  there  is  much  difference 
of  opinion  as  to  the  exact  meaning  of  the  original. 
The  form  we  give  is  the  most  natural  interpreta- 
tion. Another  view  takes  the  clause  as  question 
and  answer  :  '  What  do  I  wish  .-■  Would  that  it 
were  already  kindled  ! '  The  E.  V.,  though  most 
literal,  is  not  correct ;  but  the  fire  certainly  was 
not  yet  kindled. 

Ver.  50.  But.  Before  my  wish  will  be  ful- 
filled. —  I  have  a  baptism,  etc.  Our  Lord  here 
refers  to  His  own  sufferings,  and  especially  to 
His  death.  We  may  find  in  the  figure  either  a 
reference  to  His  burial,  or  to  the  depth  and  in- 
tensity of  His  sufferings,  when  the  waters  roll 
over  His  soul.     Before  we  could  be  baptized  with 


Chap.  XIII.  1-9.]  THE   GOSPEL  ACCORDING   TO   LUKE. 


431 


the  Holy  Spirit,  this  must  come,  for  only  thus 
was  this  new  power  bought  for  us.  —  And  how 
am  I  straitened,  etc.  '  What  a  weight  is  on  me.' 
An.xiety,  trouble  of  spirit,  the  human  reluctance 
in  view  of  fearful  sufferings,  here  appear.  It  is 
the  premonition  of  Gethsemane  and  Calvary. 
As  this  was  probably  uttered  before  the  parable 
of  the  Sower,  it  was  a  long  shadow  the  cross 
threw  upon  His  soul. 

Vers.  51-53.  See  on  Matt.  x.  34-36,  which 
however  was  probably  spoken  fater  than  this.  — 
Division  is  equivalent  to  'a  sword'  (Matthew). 
This  would  be  the  effect  of  the  '  fire '  He  would 
send.  His  own  coming  indeed  resulted  in  an- 
tagonism, but  the  gift  of  the  Holy  Ghost  increased 
it,  and  the  measure  of  that  antagonism  has  been 
the  measure  of  the  Spirit's  influence.  In  one 
sense  the  greatness  of  the  strife  is  a  proof  of  the 
greatness  of  the  Lord  whose  coming  caused  it,  as 
His  prediction  of  it  is  a  proof  of  His  Divine 
knowledge.  —  Henceforth  (ver.  52).  Our  Lord 
speaks  of  the  state  of  things  after  His  death  as 
already  present.  But  there  is  a  hint  that  it  has 
already  begun.  —  Three  against  two,  etc.  A  pic- 
ture of  varying  conflict  as  well  as  of  discord. 
Peculiar  to  Luke. 

Vers.  54-59.  Reproach  of  the  People,  for 
blindness  and  want  of  prudence  with  respect  to 
the  signs  of  the  times.  The  connection  with 
what  precedes  is  close  :  the  discord,  as  already 
begun,  arises  from  the  fact  that  the  mass  of  the 
people  do  not  discern  the  time.  The  very  turn- 
ing to  the  people,  after  the  address  to  the  dis- 
ciples, is  a  token  of  this  division.  The  form  dif- 
fers from  that  of  Matthew,  and  such  thoughts 
might  well  be  repeated.  The  weather  signs  of 
vers.  54,  55  still  hold  good  in  Palestine,  the  west 
wind  coming  from  the  sea,  and  the  south  wind 
from  the  hot  desert.  Other  signs  are  probably 
alluded  to  in  ver.  56 :  of  the  earth.  The  thought 
is  that  of  Matt.  xvi.  2,  3,  but  the  signs  are  differ- 
ent, as  well  as  the  hearers  :  there  the  Pharisees 
and  Sadducees,  here  the  crowd  gathered  about 
Him.  But  they  were  under  the  influence  of  these 
leaders.  This  was  the  answer  to  the  question : 
how  is  it  that  ye  know  not  how  to  discern,  put  to 
the  test  and  judge,  this  time.  The  signs  were 
plain  enough.  The  duty  of  such  discernment  as 
well  as  the  danger  of  failure  appears  from  the  his- 
tory of  the  Jewish   people  during  that  century. 


But  the  duty  and  danger  remain ;  the  latter  a  sad 
proof  of  the  power  of  sin  over  the  inind  as  woU  as 
the  heart. 

Ver.  57.  And  why,  etc.  A  further  reproach 
for  want  of  knowledge  of  personal  duty,  which 
involved  great  want  of  prudence  (vers.  58,  59).  — 
Even  of  yourselves.  Either  independently  of 
their  teachers,  or  independently  of  the  plain  signs 
of  the  times.  —  What  is  right,  namely  repentance, 
as  appears  from  the  figure  which  follows.  They 
ought  not  only  to  have  discerned  the  coming  of 
the  Messiah,  but  thus  prepared  for  it.  Want  of 
discernment  in  regard  to  God's  dealings  ('this 
time ')  usually  involves  ignorance  and  neglect  of 
personal  duty. 

Ver.  58.  For  as  thou  art  going,  etc.  Act  as 
in  such  a  case ;  the  implied  thought  being  that 
they  were  thus  going.  —  With  thine  adversary. 
The  '  adversary '  is  the  holy  law  of  God,  since 
'  what  is  right '  had  just  been  spoken  of  ;  in  the 
parallel  passage,  Matt.  v.  25,  26,  the  connection 
points  rather  to  some  brother  offended. — The 
magistrate  is  God.  —  On  the  way.  '  As  thou  art ' 
is  unnecessary  ;  'on  the  way'  belongs  to  what 
follows.  —  To  be  released  from  him.  By  repent- 
ance and  faith.  —  Lest  he,  i.  e.,  the  adversary.  — 
Christ  is  the  Judge.  —  Officer,  or  'exactor.'  The 
Roman  officer  corresponding  to  our  sheriff,  more 
exactly  named  by  Luke  than  by  Matthew.  The 
word  is  used  only  here,  and  probably  refers  to 
the  angels,  see  Matt.  xiii.  41.  —  The  prison.  The 
place  of  punishment.  This  interpretation  of  the 
figure  seems  even  more  fitting  here  than  in  Mat- 
thew. Some  prefer  to  regard  it  as  a  general 
statement  of  danger,  without  explaining  the 
several  parts.  But  the  repetition  of  the  detailed 
figure  (the  Sermon  on  the  Mount  certainly  pre- 
ceded) as  well  as  the  previous  part  of  the  dis- 
course point  to  special  meanings. 

Ver.  59.  Thou  shalt  by  no  means  come  out 
thence.  Comp.  Matt.  v.  26.  This  figure  rep- 
resents the  danger  of  punishment  in  view  of  fail- 
ure to  know  and  do  what  is  right,  and  it  must 
have  an  important  and  definite  meaning.  Those 
who  come  unreleased  before  the  Judge  at  the  last 
day,  will  be  punished  forever.  Any  other  sense 
is  out  of  keeping  with  the  strong  language  of  ver. 
46,  and  of  ver.  56  ('ye  hypocrites').  —  Mite. 
Greek,  '  lepton,'  the  smallest  of  coins  then  in  use. 
Comp.  Mark  xii.  42. 


Chapter  XIII.   1-9. 
Discourse  on  two  Events  of  that   Time. 

1  ''  I  ^HERE^  were  present  at  that^  season  some  that  told  him 

-A.     of  the   Galileans,  whose  blood  "  Pilate  had  mingled  with  '^  ^^^p-  "'•  '• 

2  their  sacrifices.     And  Jesus  answerinsr  said  ^  unto  them,  *  Sup-  ^  Comp.  Acta 

^  ^  '  i-         xxviu.  4. 

pose  ye  that  these  "Galileans  were  sinners  above  all  the  Gali- 

3  leans,  because  they  suffered  such^  things.''     I  tell  you.  Nay: 

4  but,  except  ye  repent,  ye  shall  all  likewise  ^  perish.     Or  those 

^  Now  there  ^  that  very 

8  the  best  mithorities  read  he  answered  and  said 

*  have  suffered  these  things  {according  to  the  best  authorities) 

^  in  like  manner 


432  THE   GOSPEL  ACCORDING   TO   LUKE.         [Chap. 

eighteen,  upon  whom  the  tower  in  '  Siloam  fell,  and  slew  them, 
think  ye  that  they  were  '^  sinners  ^  above  all  men  that  dwelt  ^  in 

5  Jerusalem  .?  I  tell  you.  Nay  :  but,  except  ye  repent,  ye  shall  all 
likewise  perish. 

6  He  spake  also  ^  this  parable  ;  A  certain  man  had  «  a  fig  tree 
planted   in   his   vineyard  ;    and   he   came    and    sought  ^   fruit 

7  thereon,  and  found  none.  Then  said  he  unto  the  dresst^r  of  his 
vineyard,!*^  Behold,  these  three  years  I  come  seeking  fruit  on 
this  fig  tree,  and  find  none  :  •''cut  it  down  ;    why  ^^  cumbereth  it 

8  the  ground  1  And  he  answering  said  ^^  unto  him.  Lord,  let  it 
alone  this  year  also,  till   I  shall  dig   about   it,  and   dung   it  : 

9  »And  if  it  bear  fruit,  well:  ^^  and  if  not,  then  after  that  thou^"^ 
shalt  cut  it  down. 

6  suppose  ye  that  they  were  offenders  "^  all  the  men  that  dwell 

^  And  he  spake  ^  the  best  authorities  read  came  seeking 

1°  And  he  said  unto  the  vinedresser  ^^  why  also  ^^  saith 

13  //le  order  of  the  best  authorities  is  if  it  bear  fruit  after  that,  well 
1*  but  if  not,  thou 


XIII.  1-9. 

c  Neh.  iii.  15; 

Is.  viii.  6; 

John  ix.  7, 

II. 
d  Matt.  vi.  12; 

chap.  xi.  4 ; 

comp.  Matt. 

xviii.  24. 

e  Matt.  xxi. 
ig;  Mark 
xi.  13. 


/  Matt.  iii.  10; 
vii.    iq  ; 
chap.  iii.  9. 


g  Comp.  Ex. 
xxxii.  32 ; 
chap.  xLx.  42. 


Time.  We  have  no  further  information  as  to 
the  time  of  the  massacre  mentioned  in  ver.  i, 
tidings  of  which  seem  to  have  just  arrived. 
Views :  i.  The  time  was  immediately  after  the 
discourse  of  chap,  xii.,  and  the  place,  Galilee, 
since  ver.  3  seems  to  point  out  those  addressed 
as  GaHleans.  (So  Robinson  and  others.)  2.  It 
occurred  during  the  last  visit  to  Perea,  and 
should  be  joined  with  what  follows.  In  that 
case  we  have  an  unbroken  chronological  order  in  ' 
this  Gospel  from  this  point  (chap.  xvii.  11-19 
excepted).  In  favor  of  (2.)  it  is  urged  that  the 
phrase  'these  three  years'  (ver.  7)  points  to  a 
time  near  the  close  of  our  Lord's  ministry.  It  is 
impossible  to  decide  the  question  with  much  con- 
fidence. 

Ver.  I.  At  that  very  season.  Probably,  but 
not  necessarily,  at  that  very  time.  —  Some  that 
told  him.  Apparently  they  spoke,  because  ex- 
asperated by  the  intelligence,  not  in  consequence 
of  the  preceding  discourse.  —  The  Galileans. 
Luke  speaks  of  the  matter  as  well-known,  but 
we  have  no  other  information  about  it.  Such 
slaughters  were  too  frequent  to  call  for  particu- 
lar notice  from  historians.  The  Galileans  were 
riotous,  and  the  occasion  was  undoubtedly  some 
feast  at  Jerusalem.  —  Whose  blood  Pilate  mingled 
with  their  sacrifices.  His  soldiers  probably  fell 
cm  them  and  slew  them  while  engaged  in  the 
temple-sacrifices.  The  victims  were  subjects  of 
Herod,  and  it  has  been  conjectured  that  this  was 
the  occasion  of  the  enmity  which  existed  between 
Pilate  and  Herod  (chap,  xxiii.  12).  Those  who 
told  of  the  massacre  thought  that  death  under 
such  circumstances  was  peculiarly  terrible  ;  and 
from  this  they  inferred  that  these  Galileans  had 
been  great  sinners. 

Ver.  2.  Suppose  ye'?  Our  Lord  perceives 
their  reasoning,  and  first  corrects  the  mistake 
they  made,  adding  an  appropriate  warning.  — 
Were  sinners.  Our  Lord  does  not  deny  that 
they  were  sinners;  but  only  that  their  fate  proved 
them  to  be  especially  great  sinners.  Job's  friends 
made  the  same  mistake.     The  verse  directly  op- 


poses the  very  common  habit  of  calling  every 
calamity  that  befalls  another  a  'judgment.'  Such 
a  verdict  has  the  air  of  piety,  but  it  is  generally 
the  result  of  uncharitableness.  The  next  verse 
shows  that  our  Lord  so  regarded  it. 

Ver.  3.  Unless  ye  repent.  It  does  not  follow 
that  those  addressed  were  Galileans.  If  John  xi. 
47-54  refers  to  a  time  preceding  this  incident, 
then  this  intelligence  may  have  been  brought  to 
our  Lord  to  warn  Him  against  the  danger  await- 
ing Him  and  His  disciples  at  Jerusalem.  He 
warns  His  hearers  of  their  danger.  He  corrects 
their  mistake  in  ver.  2,  but  here  bases  His  warn- 
ing upon  the  truth  which  lay  back  of  it,  namely, 
that  sin  is  often  punished  in  this  world.  Hence 
each  should  repent  of  his  own  sins,  rather  than 
be  over-anxious  to  interpret  calamities,  as  judg- 
ments upon  others  for  their  sins.  —  Ye  shall  all 
in  like  manner  perish,  i.  e.,  by  the  Roman  sword. 
At  the  destruction  of  Jerusalem,  it  was  the  tem- 
ple especially  that  ran  with  blood. 

Ver.  4.  Those  eighteen.  An  allusion  to  an 
occurrence  then  well  known,  but  about  which  we 
have  no  further  information.  —  The  tower  in  Si- 
loam.  Probably  a  tower  of  the  city  wall  near  the 
pool  of  Siloam,  or  in  that  district,  which  may 
have  been  called  by  the  name  of  the  pool  (see  on 
John  ix.  7).  The  village  named  'Silwan'  occu- 
pies the  site  of  the  ancient  suburb  where  the  val- 
ley of  Tyropoeon  opens  into  that  of  the  Kidron. 
—  Offenders,  literally  '  debtors '  (not  the  same 
word  as  in  ver.  2)  as  in  the  Lord's  prayer  (Matt, 
vi.  12)  ;  there  is  no  reason  for  supposing  that 
they  were  actual  debtors  imprisoned  in  the  tower. 
This  accident  (as  it  Ts  supposed  to  have  been)  is 
classed  by  our  Lord  with  the  slaughter  by  Pilate. 
All  such  events  are  under  God's  control.  He  is 
just  in  permitting  them,  but  we  are  unjust  in  draw- 
ing uncharitable  inferences  from  them. 

Ver.  5.  All  likewise  perish.  The  threatened 
destruction  came  upon  'all,'  since  during  the 
siege  the  city  was  full  of  people  from  the  provin- 
ces ;  multitudes  perished  in  the  ruin  and  rubbish 
of  the  city  and  its  falling  walls. 


Chap.  XIII.  1-9.]        THE   GOSPEL  ACCORDING   TO    LUKE. 


433 


Vers.  6-9.  The  Parable  of  the  Barren 
Fig  Tree.  Peculiar  to  Luke.  Two  interpreta- 
tions are  given  below.  The  connection  is  obvi- 
ous :  This  judgment  will  speedily  come,  for  God 
has  been  long  patient,  is  still  patient,  but  the  last 
respite  has  come. 

Ver.  6.  A  fig  tree  planted  in  his  vineyard. 
This  was  not  unusual,  nor  contrary  to  Deut. 
xxii.  9. 

Ver.  7.  Vine-dresser.  The  cultivator  of  the 
vineyard.  — These  three  .years.  The  planted  tree 
would  ordinarily  bear  within  three  years.  What- 
ever be  the  special  interpretation,  this  period 
indicates  that  fruit  is  not  demanded  too  soon. 
'  Three  years  are  the  time  of  a  full  trial,  at  the 
end  of  which  the  inference  of  incurable  sterility 
may  be  drawn.'  (Godet.)  Some  refer  this  to  the 
three  years  of  our  Lord's  ministry,  now  so  nearly 
ended.     But  the  time  is  uncertain  (see  above).  — 


Why  also,  besides  bearing  no  fruit,  cnmbereth  it 
the  ground?  Why  is  it  allowed  to  impoverish 
the  soil,  and  interfere  with  the  other  products  of 
the  vineyard.     Barrenness  curses  others  also. 

Ver.  8.  This  year  also.  A  brief  respite  is 
asked  for,  and  whatever  intercessor  may  be  here 
represented,  there  is  never  any  certainty  of  more 
than  a  brief  one.  —  Dig  about  it,  and  dung  it.  The 
digging  was  for  the  purpose  of  casting  in  the 
manure  near  the  roots.  Take  additional  pains 
with  it,  using  the  means  adapted  to  further  fruit- 
fulness.  A  more  special  interpretation  is  not 
necessary.  It  is  always  true  that  the  intercessor 
is  also  the  laborer. 

Ver.  9.  And  if  it  bear  fruit  after  that,  well. 
'  After  that,'  or  '  hereafter,'  belongs  to  this  part 
of  the  verse.  This  indefinite  phrase  in  the  re- 
quest hints  at  still  further  patience.  '  Well '  is 
properly  supplied.     '  If,'  here  suggests  that  the 


Village  of  Siloam.     (Silwan.) 


vine  dresser  expected  this  supposition  to  prove 
correct.  —  If  not,  thou  shalt  cut  it  down.  '  Then ' 
is  not  to  be  supplied  :  the  vine  dresser  does  not 
set  the  time  when  the  tree  shall  be  removed, 
but  leaves  it  to  the  owner  of  the  vineyard.  Even 
here  there  is  a  tone  of  hope  and  affection, 
which  is  often  overlooked.  — The  usual  interpre- 
tation of  the  parable  is  as  follows  :  The  owner  of 
the  vineyard  is  God  the  Father  ;  the  vine  dresser, 
our  Lord,  who  labors  and  intercedes ;  the  fig 
tree,  the  Jewish  nation  drawing  near  to  destruc- 
tion through  its  unfruitfulness,  and  the  vineyard, 
the  world.  God  had  been  seeking  results  during 
the  years  of  our  Lord's  labor,  and  none  are 
found ;  He,  the  great  Intercessor,  pleads  for  a 
brief  delay.  The  additional  means  used  suggest 
the  Atoning  death  and  the  gift  of  the  Holy  Spirit. 
But  He  leaves  it  to  His  Father's  will  to  execute 


the  sentence,  should  all  prove  in  vain.  —  Another 
interpretation,  starting  with  the  thought  that 
individual  repentance  had  just  been  enjoined 
(ver.  3,  5),  finds  in  the  fig  tree  a  reference  to  the 
individual  man.  The  vineyard  then  represents 
the  Gospel  dispensation,  and  the  owner  is  Christ, 
who  during  His  three  years  ministry  has  been 
seeking  fruit.  (Notice  those  addressed  were  still 
impenitent.)  The  vine  dresser  is  the  Holy  Spirit, 
who  wrought  through  the» prophets  and  afterwards 
more  powerfully  through  the  Apostles.  The 
additional  care  is  then  mainly  the  Pentecostal 
blessing.  The  Holy  Spirit  is  both  Laborer  and 
Intercessor  as  respects  the  individual  heart. 
This  view  is  thought  by  many  to  accord  better 
with  the  delicate  shading  of  thought  in  ver.  9, 
and  to  afford  the  best  basis  for  a  continued  ap- 
plication of  the  parable. 


28 


434  THE   GOSPEL  ACCORDING   TO   LUKE.        [Chap.  XIIL  10-21. 

Chapter  XIII.  10-21. 
Healing  a  Woman  on  the  Sabbath  ;  subsequent  Discourse. 

10  A   ND  he  was  teaching  in  one  of  the   synagogues    on    the 

11  l\.  sabbath.^     And,  behold,  there  was  a  woman   which ^  had 

''a  spirit  of  infirmity  eighteen  years,  and^  was  bowed  together,  "^Tm^ylt'" 

12  and  could  in  no  wise  lift  up  herself.^     And  when  Jesus  saw  her, 
he  called  her  to  him,  and  said  unto  her.  Woman,  thou  art  loosed 

13  from  thine  infirmity.     *And  he  laid  his  hands  on  her:   and  ^  s^^^--^^- 

14  immediately  she  was  made  straight,  and '^glorified  God.     And  ^  chap.ii.^20; 
•^the  ruler  of  the  synagogue  answered  with^   indignation,  be-    rsixylir"' 
cause  that  ^  Jesus  had  healed  on  the  sabbath  day,^  and  said  unto    sei  m"u'!^' 
the  people,'^  •''There  are  six  days  in  which  men  ought  to  work:  ^seeMark 
in  them  therefore  come  and  be  healed,  and  not  on  the  sabbath  e  cW-  xiv. 

15  day.^     The  Lord  then  ^  answered  him,  and  said.   Thou  hypo-    xii.T 
crite  ^"^  ^doth  not  each  one  of  you  on  the  sabbath  loose  his  ox    Ezek.xw'.i. 

'  .  .         «        T  ^  Chap.  XIV. 

16  or  his  ass  from  the  stall,  and  lead  him  away  to  watermg  i     And    s- 
ought  not  this  woman,  ''being  a  daughter  of  Abraham,  whom  a  chap.xix. 9. 
'  Satan  hath  bound,  lo,  these  eighteen  years,  be^^  loosed  from  /See Man. iv. 

17  this  bond  on  the  sabbath  day  .?^     And  when  he  had  said^^  these    ver.  n. 
things,  all  his  adversaries  were  ashamed  :   and  -^all  the  people'^  k  see  chap. 

o    '  xviii.  43* 

rejoiced  for  all  the  glorious  things  that  were  done  by  him. 

18  ^  Then  said  he,!^  *"  Unto  what  is  the  kingdom  of  God  like .?  and  ^  matt.  xHL 

19  whereunto  shall   I   resemble  i*  it  .?     It  is  likens  a  grain  of  mus-    ^Jl^^^''- 
tard  seed,  which  a  man  took,  and  cast  into  his  garden  ;    and  it  '"se^^Mau°'xi. 
grew,  and  waxed  a  great  tree  ;  ^^    and  the  fowls  of  the  air  ^^    '^■ 

20  lodged  in  the  branches  of  it.^^     "  And  again  he  said,  Where-  "  ^'f^'^' '""' 

21  unto  shall  I  liken  the  kingdom  of  God.?  It  is  like^^  leaven, 
which  a  woman  took  and  hid  in  three  measures  of  meal,  till  the 
whole  was  ^^  leavened. 

1  sabbath  day  ^  behold,  a  woman  who  ^  and  she 

4  lift  herself  up  ^  being  moved  with  *  o?)iit  day 

■^  multitude  ^  on  the  day  of  the  sabbath  ^  But  the  Lord 

10  the  best  authorities  read  Ye  hypocrites  "  to  have  been 

12  And  as  he  said  ^^  He  said  therefore  {according  to  the  best  authorities) 

1*  liken  ^^  insert  unto 

^^  and  became  a  tree  {according  to  the  best  atcthorities) 
"  the  birds  of  the  heaven  ^*  thereof 

19  till  it  was  all 


Time.     It  is  generally  agreed  that  this  incident  The  parables  (vers.  18-21),  which  are  found  in 

belongs  to  the  later  period  of  our  Lord's  minis-  the  great  parabolic  discourse  (Matt,  xiii.),  were 

try,  about  the  time  of  His  visit  to  Perea  (Matt,  repeated  on  this  occasion.      Any  other  view  in- 

xix.  1,2;  Mark  x.  i).     The  reasons  for  this  are  volves  great  difficulties.     Such  repetitions  might 

(i.)  that  ver.  22  tells  of  a  journey  to  Jerusalem,  be  expected  from  the  wisest  of  teachers, 

which  must  be  identified  with  the  last  one  ;    (2.)  Ver.  10.     In  one  of  the  synagogues.     In  Perea, 

that  the  language  of  the  ruler  of  the  synagogue  as  we  suppose. — On  the   sabbath  day.     This   is 

points  to  a  time  when  the  opposition  to  our  Lord  the  main  point,  whenever  and  wherever  the  inci- 

was  open  and  pronounced  ;  (3.)  that  the  incident  dent  occurred, 

cannot  be  appropriately  placed   anywhere   else.  Ver.  11.    A  spirit  of  infirmity  eighteen  years. 


Chap.  XIII.  10-35.]        THE   GOSPEL  ACCORDING  TO   LUKE. 

This  suggests  a  form  of  demoniacal  possession ; 
and  ver.  16  shows  that  Satanic  influence  was 
present  in  her  case.  Our  Lord,  however,  did  not 
heal  demoniacs  by  laying  on  of  hands,  but  by  a 
word  of  command.  Yet  in  this  case  He  both 
speaks  (ver.  12)  and  lays  hands  upon  her  (ver. 
13).  The  effect  of  her  disease  was  that  she  was 
bowed  together ;  her  muscular  power  was  so  de- 
ficient, that  she  could  in  no  wise  lift  herself  up. 
She  had  some  power,  but  it  was  insufficient  to 
allow  her  to  straighten  herself  up.  This  view 
represents  the  woman,  not  as  remaining  pas- 
sively bowed,  but  ever  attempting  and  failing  to 
stand  straight. 

Ver.  12.  Saw  her.  There  is  no  evidence,  that 
she  asked  for  a  cure.  The  action  of  our  Lord  and 
the  language  of  the  ruler  of  the  synagogue,  indi- 
cate that  she  hoped  for  one.  — Thou  art  loosed  from 
thine  infirmity.  Her  muscles  were  released  from 
the  influence  which  bound  them.  This  suggests 
(as  also  ver.  16)  Satanic  power,  which  our  Lord 
always  drove  away  with  a  word. 

Ver.  13.  Was  made  straight.  The  laying  on 
of  hands  completed  the  cure,  by  giving  the  needed 
strength,  after  the  word  had  set  free  from  Satanic 
influence. 

Ver.  14.  Being  filled  with  indignation.  The 
attitude  of  mind  was  hostile  ;  but  had  been  mani- 
fested hitherto  on  such  occasions.  The  answer 
was  not  'with  indignation.'  The  ruler  was  afraid 
to  speak  out  so  boldly,  and  he  '  covertly  and  cow- 
ardly '  addresses  himself,  not  to  the  Healer  or 
to  the  healed,  but  to  the  multitude.  His  false 
premise  was,  that  works  of  mercy  are  forbidden 
on  the  Sabbath. 

Ver.  15.  The  Lord.  Perhaps  with  emphasis; 
as  He  had  previously  proclaimed  Himself,  '  Lord 
even  of  the  Sabbath'  (ch%.p.  vi.  5).  —  Ye  hypo- 
crites. Ver.  1 7  shows  that  other  antagonists  were 
present.  The  plural  agrees  better  with  what  fol- 
lows. The  hypocrisy  is  evident  from  the  exam- 
ple our  Lord  quotes.  —  Doth  not  each  one  of  you, 
etc.  This  was  confessedly  permitted.  In  an  im- 
portant sense  works  of  mercy  are  works  of  neces- 


435 

sity.  The  beast  tied  to  the  manger  aptly  rep- 
resents the  case  of  this  poor  woman. 

Ver.  16.  And  ought  not.  They  were  'hypo- 
crites,' because  they  perceived  the  necessity  in 
the  case  of  the  beast,  but  heartlessly  denied  it 
in  the  case  of  the  poor  woman.  The  contrast  is 
marked.  In  the  one  case  a  dumb  animal,  in  the 
other  a  woman,  who  was  moreover  a  daughter  of 
Abraham,  one  of  the  covenant  people  of  God,  the 
God  of  the  Sabbath.  The  reference  to  her  be- 
ing a  spiritual  daughter  of  Abraham  is  not  at  all 
certain.  The  animal  is  represented  as  bound 
by  a  master  aware  of  its  necessities,  this  woman 
was  bound  by  Satan.  Ordinary  infirmity  would 
scarcely  be  thus  described  ;  some  kind  of  posses- 
sion is  asserted  by  our  Lord.  In  the  case  of  the 
animal  but  a  few  hours  would  have  passed  since 
the  last  watering  the  woman  had  been  bound  for 
eighteen  years. 

Ver.  17.  All  his  adversaries.  A  number  must 
have  been  present.  —  All  the  multitude  rejoiced. 
This  does  not  oppose  the  view  that  the  miracle 
occurred  in  Perea,  late  in  the  ministry.  Although 
Galilee  had  been  abandoned  by  Him,  and  Jeru- 
salem had  been  repeatedly  hostile,  we  infer  from 
Matt,  xviii.  2,  that  He  was  still  heard  with  glad- 
ness in  Perea  ;  in  fact  some  such  wave  of  popu- 
larity must  have  preceded  the  entry  into  Jerusa- 
lem. — Were  done  by  Mm.  The  original  indicates 
continued  working,  which  agrees  with  Matt, 
xviii.  2. 

Vers.  18-21.  Parables  of  the  Mustard 
Seed  and  the  Leaven.  See  notes  on  Matt, 
xiii.  31-33.  On  the  repetition  of  these  parables, 
see  note  at  the  beginning  of  the  section.  There 
is  an  appropriate  connection  with  what  precedes. 
The  miracle  had  shown  Christ's  power  over 
Satan,  the  people  were  rejoicing  in  this  power  ; 
our  Lord  thus  teaches  them  that  His  kingdom, 
'the  kingdom  of  God,'  should  ultimately  triumph 
over  all  opposition,  should  grow  externally  and 
internally.  Such  instruction  was  peculiarly  apt 
just  before  He  began  His  actual  journey  to  death 
at  Jerusalem. 


22 
23 


A 


Chapter    XIII.  22-35. 

The   Journey   towards    yerusalem ;    the  Question  as  to  the  Number  of  the 
Saved ;    the   Menace  of  Herod  and  our  Lord's   Reply. 

ND  he  went  through  the  ^  "cities  and  villages,  teaching,  « Matt. ix. 35; 

°  o       '  o'       chap.  vm.  i. 

and  ''journeying    toward  ^   Jerusalem.      Then    said    one^ '^  chap.ix.  51. 
unto   him,   Lord,   are   there ^  few  ''that  be  saved.?      And  he    ^^.^p^^e^. 

24  said  unto  them,     <*  Strive  to   enter  in   at  the  strait  gate:^    ^o'^  <r  Acts  h.  47 ; 
many,  I  say  unto  you,  will^  seek  to  enter  in,  and   shall  not   be    ^cor.'ii.'fs. 

25  able.     When   once   the  master  of  the  house  is  risen  up,  and '^^^"•''"■'^' 
*hath  shut  to  the  door,  and  ye  •''begin  to  stand  without,  and   to  ^  ^=i"-  ''''^• 
knock  at  the  door,  saying,  ^  Lord,  Lord,"  open  unto  us  ;  and  he^|"*^P-"'- 
shall  answer  and  say  unto   you,  ^  I   know  you   not  whence  ye 

^  went  about  through  ^  unto  ^  And  one  said 

4  they  ^  by  the  narrow  door  {according  to  the  best  authorities)     ^^ '  '"^-  " 

6  shall  ''  omit  Lord 


^  Matt,  vii 
22  ;  XXV.  II. 
Ver.  27 ; 
Matt.   vii. 


436  THE   GOSPEL  ACCORDING   TO    LUKE.        [Chap.  XIIL  22-35. 

26  are:     Then  shall  ye  •''begin  to  say,  'We  have  eaten  and  drunk  ^  z  Comp.  ex. 

27  in  thy  presence,  and  thou  hast  taught^  in  our  streets.  But  ^^  he  ^f^^^fY-^- 
shall  say,  I  tell  you,  *  I  know  you  "  not  whence  ye  are  ;  *'  depart    ^""p^,'^^''- 

28  from  me,  alljj/^  workers  of  iniquity.  ™  There  shall  be^^  weeping  '"Jt^^"-"- 
and  12  gnashing  of  teeth,  when  ye  shall  see  "  Abraham,  and  "  ^l^'^-  "'"■ 
Isaac,  and  Jacob,  and  all  the  prophets,  in  the  kingdom  of  God, 

29  and  "'  you  yourselves  thrust  out.^^     And  "  they  shall  come  from 
the  east,  and  from  the  west,^*  and  from  the  north,  dindfrom  the 

30  south,^^   and   shall   sit   down    in   the   kingdom  of  God.     And, 
behold,  "  there  are  last  which  ^^  shall  be  first ;  and  there  are  first  "  ^P^  ^^f- 
which  1^  shall  be  last. 

3 1  The  same  day  ^'^  there  came  certain  of  the  ^^  Pharisees,  saying 

unto  him,  Get  thee  out,  and  depart  ^  hence  :    for  ?  Herod  will  ^^  /  Comp.Matt. 

^  XIX.  I ;  Mark 

^2  kill  thee.     And  he  said  unto  them.  Go  ye,  and  tell  ^^  that  fox,    x. j. 

^  '  J     '  '  q  Chap.  111.  I ; 

Behold,  I  cast  out  devils,^^  and  I  do  cures  to  day  and  to  mor-    ix.  7;xxiii. 

33  row,  and  the  third  day  '"I  shall  be  perfected.^^  Nevertheless  ^  Heb.  u.  10; 
*I  must  walk  2^  to  day,  and  to  morrow,  and  the  day  following :  ^  comp!"iohn 

34  for  it  cannot  be  that  '  a  prophet  perish  "  out  of  Jerusalem.  "  0  t  see  Matt. 
Jerusalem,  Jerusalem,  which  killest  ^  the  prophets,  and  stonest  ^^  u  ver.  22. 

1  9fi      1  r  1  1      T    1  ^  Matt,  xxiii. 

them    that  are   sent   unto    thee  ;  ^^    how   often   would    I  have    37-39- 
gathered    thy  children  together,  as  ^'^  a  hen  doth  gather  her  '^ 

35  brood  under  her"^^  wings,  and  ye  would  not!  Behold,  "'your '"^^o™?^  ^g 
house  is  left  unto  you  desolate : ^^  and  verily  ^"^  I  say  unto  you,  i9;xi.  23. 
Ye  shall  not  see  me,   until  the  time  come  when  ye  shall  say,^^ 

"^  Blessed  is  he  that  cometh  in  the  name  of  the  Lord.  ''^^\  fj^^] 

chap.  xix. 

8  We  did  eat  and  drink        ^  didst  t-each  ^^  And  ^^  omit  you         3S. 

^2  insert  the  ^^  and  yourselves  cast  forth  without 

"  from  the  east  and  west  ^^  from  the  north  and  south 

16  who  "  In  that  very  hour  {according  to  the  best  authorities') 

1*  omit  of  the  -^^  wisheth  to  ^^  go  and  say  to 

21  demons  ^^  I  come  to  the  end  ^^  go  on  my  journey 

2*  that  killeth  '  25  stoneth  26  hgr 

2''  even  as  28  gathereth  her  own 

2®  forsaken  ^  omit  verily 

^1  the  best  authorities  read  until  ye  shall  say 

Time.     We  identify  the  journey  here  spoken  lower,  since  the  tone  of  our  Lord's  reply  forbids 

of  (ver.  22),  with  the  last  journey  from  Perea  to  this.     It  is  still  more  probable  that  he  was  a  Jew 

Jerusalem,  and  accept  the  order  of  Luke  in  the  in  the  multitude.  —  Lord  are  they  few   that   be 

following  chapters  as  accurate.     Some  think  that  saved.     Final  salvation  is  implied.     The  form  of 

it  is  the  journey  from  beyond  Jordan  (John  x.  the  question  implies  doubt  in  the  mind  of  the 

40)  in  order  to  raise  Lazarus  at  Bethany  (John  inquirer ;    but  both  question  and  answer  indicate 

xi.),  but  we  place  that  miracle  and  the  retirement  that  he  had  little  doubt  of  his  own  salvation.     He 

to  Ephraim  (John  xi.  54)  before  all  the  events  of  seems  to  have  known  of  the  high  requirements 

this  chapter.  —  The  thoughts  here  recorded  and  set  forth  by  our  Lord,  and  possibly  put  the  ques- 

found  elsewhere  in  different  connections,  were  no  tion  in  view  of  the  few  who  heeded  them.  —  Unto 

doubt  repeated  as  Luke  records  them.  them.     The  multitude  ;  since  the  question  was  put 

Ver.  22.     Through  cities    and   villages.      The  in  public,  and  the  answer  appropriate  for  all. 

journey  was  not  direct. — Teaching  and  journey-  Ver.  24.     Strive.     '  Instead  of  such  a  question, 

ing  into  Jerusalem.     In  this  and  the  succeeding  remember  that  many  will  not  obtain  salvation, 

chapters  (xiv.-xviii.).     Specimens  of  His  teach-  strive  therefore  to   obtain   it   yourselves   in   the 

ing  are  given.  right  way,'  i.  e.,  to  enter  by  the  (narrow)  door. 

Ver.  23.     And  one  said.     This  may  have  been  To  do  this  the  greatest  earnestness  is  required, 

a  professed  disciple,  but  scarcely  an  earnest  fol-  See  on  Matt.  vii.  13,  from  which  passage  '  gate ' 


Chap.  XIII.  22-35-]  THE   GOSPEL  ACCORDING   TO   LUKE. 


437 


has  been  substituted  here.  —  Shall  seek  to  enter 
in.  '  Seek '  is  not  so  strong  as  '  strive.'  Earnest 
to  some  extent,  these  seek  to  enter  in  some  other 
way.  It  is  probably  implied  that  more  earnest- 
ness would  lead  to  the  narrow  door  of  repentance 
and  faith.  —  And  shall  not  be  able.  It  is  a  moral 
impossibility  to  enter  in  any  other  way. 

Ver.  25.  When  once.  The  motive  urged  is, 
a  time  will  come  when  it  will  be  altogether  impos- 
sible to  enter.  The  master  of  the  house.  The 
figure  is  that  of  an  entertainment  made  by  a 
householder  for  his  family.  —  Shut  the  door. 
The  feast  is  to  begin,  and  the  expected  guests, 
the  members  of  the  family,  are  all  there.  Comp. 
Matt.  XXV.  10,  where  a  similar  thought  occurs 
with  the  figure  of  a  marriage  feast.  —  Ye  begin  to 
stand  without,  and  knock,  etc.  Knowing  that 
the  door  is  shut,  they  still  cling  to  the  false  hope 
that  they  have  a  right  within.  Even  in  this  hour 
the  earnestness  is  not  such  as  it  ought  to  be ; 
still  there  is  a  climax  in  the  description  of  their 
conduct :  standing,  knocking,  calling,  and  finally 
arguing  (ver.  26) .  I  know  you  not  whence  ye  are, 
/'.  e.,  ye  are  strangers  to  me,  not  members  of  my 
family,  not  expected  at  my  feast. 

Ver.  26.  We  did  eat  and  drink  in  thy  presence. 
The  plea  is  previous  acquaintanceship.  As  ap- 
plied to  those  then  addressed,  it  refers  to  actual 
participation  in  ordinary  meals  with  our  Lord. 
More  generally  it  refers  to  external  connection 
with  Christ,  without  actual  communion  with  Him. 
Undoubtedly  we  may  accept  here  an  allusion  to 
the  Lord's  supper.  —  Didst  teach  in  our  streets. 
The  figure  is  dropped  for  a  moment  here  :  the 
householder  represents  our  Lord.  The  clause 
had  a  literal  application  then,  but  it  also  refers 
to  all  among  whom  the  gospel  is  preached.  — 
Notice  the  earnestness  is  not  that  of  those 
seeking  for  mercy,  but  of  those  claiming  a  right, 
and  basing  their  claim  on  something  merely  ex- 
ternal. It  is  the  mistake  of  Phariseeism  to  the 
very  last. 

Ver.  27.  All  ye  workers  of  iniquity.  '  Work- 
ers '  means  those  in  the  employ  of,  and  receiv- 
ing the  wages  of  unrighteousness.  The  terrible 
reality  set  forth  is,  that  many  '  workers  of  iniq- 
uity '  think  they  will  be  saved,  and  will  find  out 
their  mistake  too  late.  This  is  a  motive  to 
'strive'  (ver.  24),  for  now  such  striving  is  possi- 
ble ;  but  a  time  will  come  when  the  striving  as 
well  as  the  entrance  will  be  impossible.  The 
conduct  of  those  '  seeking '  admittance,  as  here 
described,  is  not  striving.  Many,  in  their  thoughts 
of  the  future  world,  make  the  great  mistake  of 
supposing  that  those  unsaved  here  can  really  de- 
sire salvation  there,  but  no  word  of  our  Lord 
hints  at  such  a  desire,  involving  a  desire  for  holi- 
ness. 

Vers.  28,  29.  See  on  Matt.  viii.  11,  12.  The 
connection  here  is  different :  the  Jews  are  directly 
addressed,  as  those  who  shall  be  cast  out,  while 
their  ancestors  and  the  Gentiles  shall  enter  in.  — 
There,  i.  e.,  in  that  place.  The  reference  to  a 
future  state  throughout  seems  obvious  enough.  — 
Cast  forth  without.  Those  not  admitted  are  thus 
spoken  of,  because  as  Jews  they  were  born  in  the 
covenant.  —  Ver.  29  represents  the  ingathering 
of  the  Gentiles.  It  is  fanciful  to  discover  a  refer- 
ence to  the  progress  of  successful  missionary  effort 
from  east  to  south  is  referred  to.  Our  Lord 
does  not  say  '  many '  here,  as  in  Matt.  viii.  11, 
since  this  would  have  been  too  direct  an  answer 
to  the  question  (ver.  23).    He  would  make  promi- 


nent, not  the  number,  but  that  those  addressed, 
confident  in  their  Jewish  position,  were  in  the 
greatest  danger  of  not  being  saved. 

Ver.  30.  See  on  Matt.  xix.  30 ;  xx.  r6.  Here 
the  saying  seems  to  be  applied  to  the  ingathering 
of  the  guests,  just  spoken  of  ;  not  simply  to  the 
Jews  and  Gentiles  as  such,  but  to  individuals  and 
churches  and  nations  all  through  the  ingathering. 
For  example  :  the  church  at  Jerusalem  and  her 
Gentile  off-shoots,  the  Oriental  churches.  Mod- 
ern history  furnishes  many  instances. 

Ver.  31.  In  that  very  hour.  This  is  the  cor- 
rect translation.  —  Certain  Pharisees.  They  may 
have  been  sent  by  Herod,  and  were  the  agents 
best  adapted  for  his  purpose,  because  their  party 
was  in  opposition  to  him.  Our  Lord's  reply  in- 
timates this.  Herod  may  not  have  wished  to  kill 
Jesus,  but  the  desire,  now  to  see  Him  and  now 
to  get  Him  out  of  his  territory,  agrees  entirely 
with  the  character  of  that  ruler.  To  threaten 
thus  without  really  purposing  to  carry  out  the 
threat,  to  use  Pharisees,  his  opponents,  to  report 
the  threat,  is  the  ctcnning oi  'that  fox.'  —  Depart 
hence.  Our  Lord  was  probably  in  Perea,  part  of 
Herod's  territory,  and  that  part  too  in  which 
John  the  Baptist  had  been  put  to  death.  Others 
infer  from  chap.  xvii.  11,  that  He  was  still  in 
Galilee,  but  this  we  consider  highly  improba- 
ble. 

Ver.  32.  That  fox.  A  figure  of  cunning  and 
mischief.  Herod  deserved  the  name.  As  the 
Greek  word  for  '  fox '  is  feminine,  it  is  possible 
that  the  term  points  to  Herod's  loss  of  manliness 
through  the  influence  of  Herodias.  But  it  is  not 
certain  that  this  was  spoken  in  Greek.  —  Do,  or, 
'  perform,'  cures.  Our  Lord  mentions  His  works, 
because  it  was  these,  rather  than  His  words, 
which  had  excited  Herod's  anxiety  (chap.  ix.  7). 
—  To-day  and  to-morrow,  and  the  third  day  come 
to  the  end,  i.  <?.,  of  these  works  in  your  country 
(Perea).  This  is  the  simplest  sense  of  this  much 
disputed  passage  ;  meaning  :  I  shall  remain  in 
your  territory  three  days  longer.  The  days  must 
then  be  understood  in  the  literal  sense.  Some, 
however,  refer  them  to  His  present  work  ('to- 
day'). His  future  labors  ('to-morrow'),  and  His 
sufferings  at  Jerusalem  (' the  third  day').  Such 
a  sense  would  not  only  be  unusual,  but  it  is 
opposed  by  the  next  verse,  where  the  third  day 
is  a  day  of  journeying,  not  of  deatlv  —  The  word 
used  is  in  the  present  tense,  because  our  Lord 
would  tell  Herod  that  the  future  to  Him  is  cer- 
tain. 

Ver.  33.  Nevertheless  I  must  go  on  my  journey. 
Although  I  will  remain  working  in  your  territory 
for  three  days,  I  must  still  be  journeying.  The 
word  here  used  is  the  same  as  that  in  the  threat 
'depart,'  (ver.  31).  During  these  days  of  labor 
our  Lord  will  be  journeying,  and  He  must  do  so. 
This  journey  will  be  out  of  Herod's  territory,  it 
is  true,  but  not  because  of  Herod's  threat.  He 
did  not  fear  death,  for  He  was  going  to  meet 
death.  The  necessity  of  the  journey  lay  in  this  : 
for  it  cannot  be  that  a  prophet  perish  out  of  Jeru- 
salem. '  It  cannot  be  '  (peculiar  to  this  passage) 
indicates  moral  impossibility.  Jerusalem  had 
monopolized  the  slaughter  of  the  prophets.  John 
the  Baptist  was  an  apparent  exception. 

Vers.  34,  35.  See  on  Matt,  xxiii.  37-39,  where 
a  similar  lamentation  is  found.  But  there  is  no 
reason  for  supposing  that  it  was  not  repeated. 
There  are  variations  in  form,  and  the  connection 
with  what  precedes  is  close.  —  How  often.     Luke 


438                         THE   GOSPEL  ACCORDING   TO   LUKE.  [Chap.  XIV.  1-24. 

has  not  said  a  word  of  our  Lord's  being  at  Jeru-  things  show  that  this  was  spoken  at  an  earlier 

salem,  but  this  implies  a  ministry  there.  time.     Some  belittle  the  prediction  bv  referring 

Ver.   35.      The  word  translated   '  descjlate  '  is  it  to  our  Lord's  triumphal   entry  just  before  the 

omitted  by  the  best  authorities,  but  '  forsaken '  Passover,  when  the  people  cried,  Blessed,  etc. 

may  be  supplied  to  bring  out  the  entire  sense  of  The  disciples  may  have  misunderstood   this  pre- 

the  rest  of  the  clause.  —  And  I  say,  etc.  Matthew  :  diction,  and  thought  it  fulfilled  on  that  occasion, 

'for.'     There  the  reason  is  given,  since  the  Lord  but  in  fact  Jerusalem  did  not  say  this,  but  said 

was  then  finally  leaving  the  temple  ;  here  the  ref-  'Who   is   this.?'  (Matt.    xxi.    10),  and   objected 

erence  is  more  prophetic.    '  Henceforth,'  which  in  (chap!  xix.  34).    It  is  far  more  natural  to  suppose 

Matthew  marks  the  beginning  of  the  desolation  that  already  our  Lord  mourned  over  the  impend- 

at  that  moment,  is  not  found  here.     These  little  ing  fate  of  the  holy  city. 


Chapter  XIV.  1-24. 

A  Sabbath  Feast  at  the  House  of  a  Pharisee ;  Healing  of  a  Dropsical  Matt, 
Table  Discourse,  closing  with  the  Parable  of  the  Great  Supper. 

1  A    ND  it  came  to  pass,  "  as  ^  he  went  into  the  house  of  one  of  "■  ^^'^^p-  '^•• 
■iA.  the  chiefs  Pharisees  to  eat  bread  on  the  sabbath  day,^  that 

2  they  *  watched  *  him.     And,  behold,  there  was  a  certain  man  ^  ^^^^  ;'^omp, 

3  before  him  which  ^  had  the  dropsy.      And  Jesus  "  answering    ''^^^'  '"'"■ 
spake  unto  the  '^  lawyers  and  Pharisees,  saying,  ^  Is  it  lawful  to  "  xi^as.  ^ 

4.  heal  on  the  sabbath  day  }  ^     And  '^  they  held  their  peace.     And    xx.l  35- 

e  See  chap. 

5  he  took  Jiirn^  and  healed  him,  and  let  him  go  ;  ^  And  answered     xiii.  14. 
them,  saying,^^-^  Which  of   you  shall  have  an  ass  ^^  or  an  ox/chap.  xiii. 
fallen  into  a  pit,^^  and  will  not  straightway  pull  him  out  on  the  ^^ 

6  sabbath  day  1   ^And  they  could  not  answer  him  1*  again  to  these  s  ^["p-^^^'** 
things. 

7  And  he  put  forth  ^^  a  parable  to  those  which  ^^  were  bidden, 

when  he  marked  ''how  they  chose  out  the  chief  rooms  ;i^  say-  '^xi!!,3!'^^ 

8  ing  unto  them,  When  thou  art  bidden  of  any  ma7i  to  a  wed- 
ding,^^  sit  not  down  in  the  highest  room  ;  ^^  lest^^  a  more  honour- 

9  able  man  than  thou  be  bidden  of  him  ;  And  he  that  bade  thee 
and  him   come  ^^  and  say  to  thee,  Give  this  man  place  ;  and 

10  thou  ^^**  begin  with  shame  to  take  the  lowest  room.^^     But  when  ?  seechap.iiL 
thou  art  biddfen,  go  and  sit  down  in  the  lowest  room  ;  ^^  *  that  k  Prov.  xxv. 
when   he   that   bade  ^^  thee   cometh,   he    may   say  unto   thee. 
Friend,  go  up  higher:  then  shalt  thou  have  worship  ^^  in  the 

[  I  presence  of  them  ^^  that  sit  at  meat  with  thee.     '  For  whoso-  /  chap.  xviii. 
ever  2''  exalteth  himself  shall  be  abased  ;^^  and  he  that  humbleth     Matt,  xxiii. 

12. 

himself  shall  be  exalted. 

1  when  2  of  the  rulers  of  the  ^  omit  day 

*  were  watching  ^  before  him  a  certain  man  who 

8  on  the  sabbath,  or  not  ?  [according  to  the  best  authorities)  '  But 

^  took  hold  of  him  9  sent  him  away 

^o  the  best  authorities  read  And  he  said  unto  them 
^^  a  son,  but  many  authorities  read  an  ass  ^^  well 

13  draw  him  up  on  a  ^^  ojiiit  him  ^^  spake  ^^  them  that 

"  places  at  table  ^^  marriage  feast  ^^  chief  place 

20  lest  haply  21  shall  come  22  then  thou  shalt  ^3  place 

2^  hath  bidden  ^^  honor        26  ^        27  every  one  that  ^8  humbled 


Chap.  XIV.  1-24.]        THE   GOSPEL   ACCORDING   TO    LUKE.  439 

12  Then  said  he  also  to  him  that  bade^^  him,  When  thou  makest 
a  dinner  or  a  supper,  call  not  thy  friends,  nor  thy  brethren, 
neither  ^°  thy  kinsmen,  nor   thy  rich   neighbours  ;  lest  ^"^  they 

13  also  bid  thee  again,  and  a  recompense  be  made  thee.    But  when 

thou  makest  "*  a  feast,  "  call  ^^  "  the  poor,  the  maimed,  the  lame,  "^^^^  "' 

14  the  blind  :  And  thou  shalt  be  blessed  ;  for  they  cannot  ^^  recom-  "  ^ii^fo,'^^^ 
pense  thee  :  for  thou  shalt  be  recompensed  ^  at  ^^  the  resurrec-    ^^^'^'^'""^■ 
tion  of  the  just.  ^iCor!'xv. 

15  And  when  one  of  them  that  sat  at  meat  with  him  heard  these    iv'  U-,^^^^' 
things,  he  said  unto  him,  "^  Blessed  h  he  that  shall  eat  bread  in    xx.T  s- 

16  the  kingdom  of   God.     Then  said   he '^^  unto  him, '"A  certain  r  Comp. Matt 

17  man  made  a  great  supper,  and  bade  many  :  And  sent^^  his  ser- 
vant at  supper  tirne  to  say  to  them  that  were  bidden.  Come  ; 

18  for  all  ^'^  things  are  now  ready.  And  they  all  with  one  consent 
began  to  make  excuse.  The  first  said  unto  him,  I  have  bought 
a  piece  of  ground,^'''  and  I  must  needs  go  "^  and  see  it  :  I  pray 

19  thee  have  me  excused.  And  another  said,  I  have  bought  five 
yoke  of  oxen,  and  I  go  to  prove  them  :  I  pray  thee  have  me  ex- 

20  cused.     And  another  said,  *  I  have  married  a  wife,  and  there-  -^  ^®"'-  "''^ 

21  fore  I  cannot  come.  So  that  ^^  servant  came,  and  shewed  *°  his 
lord  these  things.  Then  the  master  of  the  house  being  angry 
said  to  his  servant.  Go  out  quickly  into  the  streets  and  lanes  ^^ 

22  of  the  city,  and  bring  in  hither  the  poor,  and  the  maimed,  and 
the  halt,   and  the  blind.*^     And  the  servant  said.  Lord,  it  is 

23  done  as  thou  hast  commanded,*^  and  yet  there  is  room.     And 

the   lord  said   unto  the  servant.  Go  out  into  the  highways  and  t  Matt.  xiv. 
hedges,  and  *■  compel  ^  them  to  come  in,  that   my  house   may  be    45' 

24  filled.     For  I  say  unto  you,  "  That  none  of  those  men  which  ^^  «  ^att.  xd 
were  bidden  shall  taste  of  my  supper. 

^^  And  he  said  to  him  also  that  had  bidden  ^^  nor 

^^  b'd  ^'■^  because  they  have  not  wherewith  to 

^^  in  34  But  hg  gaid  35  hg  sgj,|.  forth 

^^  the  best  authorities  omit  all  ^"^  a  field  ^^  go  out 

^  And  the  *°  told  ^^  the  broad  ways  and  streets 

*^  the  poor  and  maimed  and  blind  and  halt. 

*3  what  thou  didst  command  is  done  **  constrain  ^^  \\^2i\. 

Contents.    This   section,  peculiar  to   Luke,  though  doubtless  the  letter  of  the  fourth  com- 

has  been  aptly  styled  '  the  Son  of  man  eating  and  mandmeut  was  observed.     A  number  of  guests 

drinking.'     All  the  incidents  occurred  at  a  feast  were   present,  mainly   Pharisees    (vers.  3,  7).  — 

(vers.  I,  7).     The  parable  of  the  Great  Supper  Were  watching  him.     The  Pharisees,  since  that 

(vers.    16-24)    must    be    carefully   distinguished  class  was  last  spoken  of,  were  watching  if  He 

from  the   similar  one  in   Matt.  xxii.  2-14  (that  of  would  do  or  say  anything  which  would  furnish  a 

the  marriage  feast  of  the  king's  son).     If  chap,  pretext  for  opposing  Him.     The  hospitality  was 

xiii.  32,  33,  is  taken  literally,  this  feast  occurred  hostile. 

on  one  of  the  three  days.  Ver.  2.    A  certain  man  who  had  the  dropsy 

Ver.  I.     One   of   the   rulers   of   the  Pharisees.  Evidently   this   incident   took   place  before    the 

Possibly  a  member   of   the   Sanhedrin,   but  cer-  meal   (ver.  7).     The   man  was  not  a  guest  (ver. 

tainly  one  of  the  influential,  leading  men  of  the  4),  and  was  possibly  placed  there  by  the  Phari- 

party.  —  On  the  Sabbath.     The  Jews  gave  feasts  sees,  with  a  view  to  entangle  our  Lord, 

on  the  Sabbath,  the  food  being  prepared  the  day  Ver.  3.    Answering,  i.  e.,  the  thoughts  of  the 

previous.     The  custom  gave  rise  to  great  abuses,  Pharisees.     Is  it  lawful,  etc..''    This  unexpected 


440 


THE   GOSPEL  ACCORDING   TO   LUKE.        [Chap.  XIV.  1-24. 


question  evidently  embarrassed  them.  If  they 
answered  yes,  the  occasion  of  finding  fault  was 
taken  away ;  if  no,  they  could  be  charged  with 
want  of  compassion. 

Ver.  4.  But  they  held  their  peace.  They 
could  attend  feasts  on  the  Sabbath,  but  could  not 
say  that  it  was  right  to  heal  the  sick.  Formal- 
ism is  always  thus  inconsistent.  Their  silence 
was  a  confession  of  defeat,  however.  Then  came 
the  healing. — Sent  him  away.  He  was  not  a 
guest.  The  rebuke  was  not  given  until  after  the 
man  had  been  sent  away. 

Ver.  5.  If  a  son  or  an  ox.  The  weight  of 
authority  is  for  the  reading  '  a  son.'  The  thought 
then  is  :  If  on  the  Sabbath  you  help  what  is  your 
own,  then  help  others  (love  thy  neighbor  as  thy- 
self). The  common  reading  ;  'an  ass  or  an  ox,' 
suggests  the  same  argument  as  in  chap.  xiii.  15, 
16;  if  you  would  do  this  for  a  dumb  animal, 
much  more  for  a  human  being.  —  Fallen  into  a 
well.  As  in  chap.  xiii.  15,  16,  we  find  here  an 
analogy  between  the  case  cited  and  the  condition 
of  the  dropsical  man ;  the  danger  in  the  well  was 
that  of  drowning. 

Ver.  6.  And  they  could  not.  The  argument 
was  conclusive.  Thus  thwarted  and  overcome, 
they  doubtless  hated  Him  the  more. 

Ver.  7.  A  parable,  in  the  widest  sense,  since 
the  language  is  to  be  taken  literally,  though  made 
the  basis  of  a  general  moral  lesson  (ver.  11). — 
Them  that  were  hidden.  The  invited  guests, 
evidently  numerous,  were  now  arriving.  The  chief 
places.  We  supply  '  at  table '  to  avoid  ambiguity. 
The  coveted  places  (comp.  Matt,  xxiii.  6,)  were 
at  the  middle  table,  joining  the  two  side  tables. 
At  a  large  feast  this  table  would  be  long,  and  the 
places  numerous. 

Ver.  8.  To  a  marriage  feast.  The  greatest 
festivity,  where  questions  of  place  were  (and  are 
still)  considered  of  most  importance.  The  figure 
suggests  a  reference  to  the  feast  of  the  kingdom 
of  God,  but  this  is  not  the  primary  thought. 
Our  Lord  immediately  after  represents  the  class 
whom  He  is  now  addressing  as  invited  to  that 
feast,  but  not  attending  it  (ver.  18).  The  men- 
tion of  an  ordinary  feast  might  have  made  the 
rebuke  too  pointed.  — More  honorable,  etc.  Such 
an  one  would  be  entitled  to  the  higher  place,  and 
at  a  wedding  would  obtain  it,  as  the  next  verse 
shows.  But  this  result  is  not  the  main  reason 
for  not  taking  the  highest  place. 

Ver.  9.  He  that  bade  thee.  The  proper  per- 
son to  decide  both  in  the  primary  and  deeper 
applications  of  the  parable. —  And  then  thou  shalt 
begin  with  shame.  '  Begin '  hints  at  the  lingering 
in  the  coveted  place,  and  the  shame  rises  as  the 
crestfallen  one  goes  lower  and  lower.  —  The  low- 
est place.  Farthest  away  from  the  honorable 
places,  since  the  intermediate  ones  would  be  al- 
already  occupied. 

Ver.  10.  The  opposite  course  and  its  results 
are  described. —That.  Our  Lord  does  not  bid 
them  take  a  low  place,  for  the  pin-pose  of  being  put 
higher.  That  would  be  false  humility.  This  result 
is  the  purpose  of  God,  who  commands  this  con- 
duct. —  Have  honor,  lit.,  '  glory,'  in  contrast  with 
'shame'  (ver.  9).  'Worship'  was  intended  to 
convey  the  same  idea.  —  There  is  nothing  to  war- 
rant the  idea  that  our  Lord  and  His  disciples 
were  themselves  in  the  lower  places,  and  ought 
to  have  been  invited  to  come  up  higher.  Such 
hints  about  promotion  at  a  Pharisee's  feast  would 
not  come  from  our  Lord. 


Ver.  II.  Humbled.  The  same  word  in  both 
clauses.  The  principle  here  set  forth  was  re- 
peated by  our  Lord  on  a  number  of  occasions 
(Matt,  xxiii.  12  ;  Luke  xviii.  14),  and  formed  one 
of  the  main  truths  of  His  teaching.  We  are  to 
apply  it  in  the  widest  sense,  but  especially  with 
reference  to  the  kingdom  of  God  (viewed  as  a 
feast),  into  which  state  of  exaltation  only  the 
humble  enter,  while  those  who  exalt  themselves, 
not  only  do  not  enter,  but  are  cast  into  a  state  of 
positive  abasement, 

Ver.  12.  To  him  also  that  had  bidden  him. 
These  remarks  imply  that  the  host  on  this  occa- 
sion had  invited  the  chief  persons  of  the  place, 
and  that  he  expected  to  receive  some  return  from 
them.  It  was  probably  in  a  town  in  Perea, 
neither  a  large  city  nor  a  rural  district,  but  just 
of  that  intermediate  kind,  where  questions  of 
position  are  deemed  so  important.  The  whole  ac- 
count is  exceedingly  apt  and  true  to  life.  —  Call  not 
thy  friends.  '  Call,^  here  means  more  than  '  in- 
vite,' it  implies  a  loud  calling,  an  ostentatious 
invitation,  so  that  the  whole  town  knows  of  the 
entertainment.  The  word  will  bear  pondering 
wherever  people  sound  a  trumpet  before  their 
feasts.  This  is  not  a  positive  prohibition  of 
entertaining  one's  friends  and  neighbors.  Such 
intercourse  is  taken  for  granted.  What  is  for- 
bidden is  the  thought  that  this  is  hospitality,  or  in 
itself  praiseworthy.  —  A  recompense  be  made  thee. 
Feasts,  etc.,  are  largely  mere  matters  of  business, 
not  of  kindness.  Taken  in  connection  with  ver. 
14,  this  implies  that  everything  of  that  kind,  how- 
ever allowable,  has  no  high  moral  quality,  results 
in  no  reward  in  the  future  world.  —  All  expenses 
for  entertainments,  for  which  we  expect  a  return, 
are  expenses  for  self  and  not  for  others.  If  such 
entertainments  prevent  real  charity  (ver.  13)  they 
are  forbidden. 

Ver.  13.  Bid,  Not  the  word  used  in  ver, 
12  ;  the  quiet  invitation  is  meant.  Sounding  a 
trumpet  before  such  a  feast  is  forbidden  in  Matt, 
vi.  1,2.  —  The  poor,  etc.  This  is  to  be  taken  as 
including  all  modes  of  providing  for  the  wants  of 
the  classes  referred  to.  There  is  little  danger 
that  it  will  be  understood  too  literally.  As  the 
same  classes  are  spoken  of  in  the  parable  (ver. 
21),  it  is  a  fair  inference  that  in  so  doing  we  fol- 
low God's  own  example. 

Ver.  14.  And  thou  shalt  be  blessed,  oecause 
they  have  not  wherewith  to  recompense  thee. 
This  implies  that  the  benevolence  has  been  done 
without  hope  of  return,  excluding  the  recompense 
from  'the  praise  of  men.'  The  proof  that  the 
blessing  will  come  is  added :  for  thou  shalt  be 
recompensed,  etc.  Earthly  recompense  amounts 
to  nothing  ;  it  gives  no  blessing.  All  outlay  with 
the  hope  of  return  is  a  mere  squandering  upon 
self.  But  providing  for  the  poor,  etc.,  is  lending 
to  the  Lord  ;  He  will  repay  it,  and  His  promise 
is  the  security  for  the  blessedness  referred  to. 
Our  Lord,  of  course,  does  not  here  encourage 
charity /tT  the  purpose  of  obtaining  a  future  re- 
ward. The  reward  comes,  but  it  is  still  of  grace. 
—  In  the  resurrection  of  the  just.  This  refers  to 
the  fii'st  resurrection,  and  implies  a  second  one 
(comp.  I  Cor.  xv.  22  ;  i  Thess.  iv.  16;  Rev.  xx. 
4,  5).  Our  Lord  says  nothing  of  an  intervening 
millenium,  but  the  guest  who  spoke  next  evi- 
dently alludes  to  it. 

Ver.  15.  One  of  them,  etc.  The  company 
this  '  one  '  was  in  and  the  parable  which  his  remark 
called  forth,  oppose  the  view  that  he  sympathized 


Chap.  XIV.  1-24.]        THE   GOSPEL  ACCORDING   TO    LUKE. 


441 


with  our  Lord.  Some  think  it  was  merely  an 
attempt  at  a  diversion  ;  since  our  Lord's  remarks 
were  unpleasantly  telling.  It  is  more  probable 
that  the  man,  hearing  of  the  resurrection  of  the 
just,  at  once  thought  of  the  great  feast  (the  mil- 
lennial feast)  which  the  Jews  expected  would 
follow,  and  thus  spoke  with  the  common  Jew- 
ish idea  that  his  admission  to  tliat  feast  was  a 
certainty. 

Vers.  16-24.  The  Parable  of  the  Great 
Supper.  The  force  of  the  parable,  as  an  an- 
swer to  the  guest  is  this  :  '  What  advantage  can 
it  be  that  you,  with  all  your  seeming  enthusiasm, 
praise  the  happiness  of  those  who  eat  bread  in 


the  kingdom  of  God,  if  you  and  those  like  you, 
although  you  are  invited,  refuse  to  come.'  —  The 
parable  of  the  wedding  of  the  King's  son  (Matt. 
x.\ii.  2-14),  delivered  later,  is  much  stronger 
than  this  one,  bringing  out  more  fully  the  thought 
of  judgment. 

Ver.  16.  A  certain  man.  Here  representing 
God,  since  the  parable  conveys  a  lesson  about 
eating  bread  'in  the  kingdom  of  God  '  (ver.  15). 
—  A  great  supper.  The  figure  suggested  by  the 
last  remark  is  taken  up.  God  prepares  '  a  feast 
of  fat  things  '  (Is.  xxv.  6),  which  is  to  culminate 
in  the  marriage  supper  of  the  Lamb.  The  im- 
mediate reference  is  to  gospel  privileges.     While 


A  Supper  Scene. 


the  Lord's  Supper  is  not  directly  alluded  to,  it 
may  well  be  regarded  as  the  sign  and  seal  of  the 
privileges  here  represented,  and  as  the  pledge 
of  the  more  glorious  feast  in  the  future.  —  And 
bade  many.  The  '  many  '  represent  the  Jewish 
nation,  but  especially  the  Pharisees  and  the  rulers 
(see  ver.  21).  The  first  invitation  was  given 
through  the  ancient  prophets,  the  feast  being  still 
in  the  future. 

Ver.  17.  Sent  his  servant.  This  was  usual  in 
the  East  (comp.  Matt.  xxii.  3).  As  but  one  ser- 
vant is  spoken  of,  and  but  one  such  invitation,  we 
must  understand  this  as  representing  Christ  Him- 
self, who  came  to  those  invited,  saying  :  come,  for 
tMngs  are  now  ready,  i.  e.,  '  the  kingdom  of 
heaven  is  at  hand'  (Matt.  iv.  17).  See  further  on 
Matt.  xxii.  4.  The  immediate  invitation  is  based 
on  the  fact,  that  preparation  had  been  made. 
'  All '  is  to  be  omitted,  but  is  a  correct  explana- 
tion of  the  full  sense.  The  gospel,  telling  of  the 
facts  of  salvation,  repeats  this  announcement ;  it  is 
always  a  message  sent  through  Christ  ('  His 
servant'). 

Ver.  18.  And  they  all.  The  exceptions  among 
the  rulers  and  Pharisees  were  so  few,  that  this 
feature  of  the  parable  might  well  be  thus  stated. 
—  "With  one  consent,  or  'accord.'  All  in  the 
same  spirit,  although  the  excuses  are  different  as 
well  as  the  manner  in  which  they  were  made. 
All  were  prompted  by  worldliness,  though  in  dif- 
ferent forms.  —  To  make  excuse.  They  acknowl- 
edged the  obligation  to  some  extent. — I  have 
bought  a  field,  etc.  This  represents  the  man  of 
business,  occupied  with  his  possessions,  yet  not 
uncourteous,  but  pleading  necessity  :  I  must  needs 


go  out  and  see  it.  Not  that  he  had  bought  it  with- 
out seeing  it,  but  that  it  needed  looking  after,  or  it 
may  refer  to  a  chance  for  a  bargain,  which  de- 
pended on  his  going  out  to  see  the  land  just  then. 

Ver.  19.  I  have  bought  five  yoke  of  oxen. 
This  one  too  is  hindered  by  his  possessions,  but  he 
does  not  plead  necessity  ;  he  was  going  to  prove 
them,  had  started  as  it  were,  and  preferred  not 
to  alter  his  plan.  The  first  represents  one  so 
pressed  with  business,  that  he  thinks  he  cannot 
find  time  to  attend  to  a  higher  obligation  which 
he  still  acknowledges  ;  the  second,  one  so  inter- 
ested in  his  worldly  plans  that  he  will  not  relin- 
quish them,  though  he  feels  that  he  must  excuse 
his  conduct. 

Ver.  20.  I  have  married  a  wife.  According 
to  the  Mosaic  law  (Deut.  xxiv.  5),  a  newly  mar- 
ried man  was  free  from  military  duty  for  a  year. 
Hence  the  abrupt  tone  :  and  therefore  I  cannot 
come.  Home  engagements  are  often  the  most 
pressing,  as  they  are  also  when  sanctified  the 
most  pious,  but  the  excuse  was  not  valid  :  the 
invitation  had  been  accepted  before,  the  wife 
should  have  been  induced  to  go  with  him,  etc. 
Back  of  all  this  lies  the  thought,  that  worldly 
gratification  hindered  this  one. 

Ver.  21.  Being  angry.  God  has  'wrath'  in 
such  circumstances.  —  Go  out  quickly.  This  sub- 
stitution of  guests  took  place  at  once,  both  in  the 
parable  and  in  fact.  —  Into  the  broad  ways  and 
streets  of  the  city.  Still  in  the  city,  /.  e.,  among 
the  Jews.  —  The  poor,  etc.  The  very  same  classes 
as  in  ver.  13.  From  these  no  excuses  were  to  be 
feared  :  '  the  blind  had  no  field  to  view,  the  lame 
could  not  go  behind  his  oxen,  the  maimed  had  no 


442 


THE   GOSPEL   ACCORDING   TO   LUKE.        [Chap.  XIV.  25-35. 


wife  who  could  have  hindered  him  from  coming ; 
on]y  the  feeling  of  poverty  could  have  held  them 
back;  but  this  feeling  also  vanishes,  since  they 
must  be  in  a  friendly  way  led  m  by  the  servant' 
(Van  Oosterzee.)  They  represent  the  wretched 
and  despised,  '  publicans  and  sinners,'  whom  the 
'servant '  quickly  brought  in;  since  already  they 
listened  eagerly  to  the  Saviour.  But  the  absence 
of  hindrance  did  not  imply  fitness  for  the  feast. 

Ver.  22.  What  thou  didst  command  is  done. 
Indicating  the  rapid  success  among  this  class. 
Strictly  speaking  the  servant  implies  that  he  had 
already  done  this  after  the  first  had  excused 
themselves,  and  before  he  returned  to  the  Lord. 
And  so  it  was  :  Before  our  Saviour  went  back 
from  earth,  He  had  already  invited  this  class  and 
was  leading  them  in.  —  And  yet  there  is  room. 
The  servant  would  have  the  guest-room  filled  : 
Bengel :  '  Not  only  nature,  but  grace  also,  ab- 
hors a  vacuum.' 

Ver.  23.  Go  out  into  the  highways  and  hedges. 
This  refers  to  the  spread  of  the  gospel  among  the 
Gentiles.  '  Quickly'  is  not  added,  for  this  was  a 
work  of  time.  This  succeeds  the  return  of  the 
servant,  as  the  calling  of  the  Gentiles  did  the  As- 
cension of  Christ.  This  going  out  was  done 
through  others,  and  it  may  be  intentional,  that 
there  is  no  mention  of  the  same  servant's  him- 
self undertaking  this  duty.  —  Constrain  them  to 
come  in.  Moral  constraint  alone  is  meant.  True 
missionary  zeal  so  differs  from  all  other  impulse 


that  it  may  well  be  spoken  of  as  a  '  constraining ' 
of  men  to  enter  the  kingdom  of  God.  —  That  my 
house  may  he  filled.  Since  the  days  of  St.  Au- 
gustine this  passage  has  been  abused  to  counte- 
nance the  forcible  compulsion  of  heretics.  Guests 
will  be  'furnished:'  God's  purposes  of  mercy 
will  not  fail. 

Ver.  24.  For  I  say  to  you.  It  is  a  question 
whether  this  is  the  language  of  the  giver  of  the 
feast  or  of  Christ  in  His  own  person.  Our  Lord 
is  represented  as  '  servant '  throughout  the  para- 
ble, and  '  my  supper'  seems  more  appropriate  in 
the  mouth  of  the  lord  of  the  servant ;  but  'you' 
is  plural,  and  we  have  no  mention  of  any  one  else 
than  the  servant  as  present  during  the  conversa- 
tion. The  whole  discourse  gains  greater  vivid- 
ness and  point,  if  we  regard  the  parable  as  closed 
in  ver.  23,  and  our  Lord  as  directly  applying  it 
here.  And  this  is  the  more  likely,  since  the 
whole  lesson  of  the  parable  is  summed  up  in  the 
words  :  None  of  those  men  ....  shall  taste  of 
my  supper.  As  if  He  would  say :  This  is  the 
eating  bread  m  the  kingdom  of  God,  to  which 
you  look  forward ;  though  it  is  God's  feast,  to 
which  God  has  invited,  it  is  'my  supper,'  given  in 
my  honor,  though  I  have  come  'in  the  form  of  a 
servant '  to  invite  you  ;  and  none  of  you  will  enter, 
because  in  refusing  me,  you  refuse  to  obey  the 
second  summons  of  God  who  has  before  invited 
you  through  His  word.  —  This  discourse  probably 
increased  the  already  pronounced  hostility. 


25 
26 


A' 


Chapter  XIV.  25-35. 

Discourse  to  the  Multitude :  Requirements  of  Discipleship. 

ND  ^  there  went  great  multitudes  with  him :  ^  and  he 
turned,  and  said  unto  them,  **  If  any  matt  come  ^  to  me, 
*and  hate^  not  his^  father,  and  mother,  and  wife,  and  children, 
and  brethren,  and  sisters,  '^yea,  and  his  own  life  also,  he  can- 

27  not  be  my  disciple.      And^  "^whosoever  doth  not  ^bear  his^ 

28  cross,  and  come  after  me,  cannot  be  my  disciple.  For  which 
of  you,  intending "  to  build  a  tower,  sitteth  not  down  first,  and 
counteth^  the  cost,  whether  he  have  sufficient  to  finish^  itf 

29  Lest  haply,  after  ^^  he  hath  laid  the^^  foundation,  and  is  not  able 

30  to  finish  it}^  all  that  behold  it  ^^  begin  to  mock  him,     Saying, 

31  This  man  began  to  build,  and  was  not  able  to  finish.  Or  what 
king,  going  to  make  war  against  another  king,i^  sitteth  not 
down  first,  and  consulteth  ^^  whether  he  be  ^^  able  with  ten 
thousand  to  meet  him  that  cometh  against  him  with  twenty 
thousand  .-*  Or  else,  while  the  other  is  yet  a  great  way  off,  he 
sendeth    an   ambassage,^'^   and   desireth  ^"^    conditions   of   peace, 

^  Now  2  ^jth  him  great  multitudes  ^  cometh 

*  hateth  "^  his  own  ^  ^^^^^-^  p^^^ 

''  desiring  *  doth  not  first  sit  down  and  count 

^  wherewith  to  complete  it  i"  when  ^^  a 

^2  ojjiit  it  13  going  to  meet  another  king  in  battle 

"  the  best  authorities  read  will  not  sit  down  first  and  consult 


32 


a  Matt.  X.  37; 

comp.  Deut. 

xxxiii.  9. 
b  Mai.  i.   3; 

Matt.  vi.  24; 

chap.  xvi. 

13  ;  Rom. 

ix.  13. 
c  Johnxii.  25; 

comp.  Acts 

XX.  24 ;  Rev. 

xii.  II. 
d  See  Matt 

x.  38. 
e  John  xix. 

17- 


15 


\S 


embassy 


"  asketh 


Chap.  XIV.  25-35.]        THE   GOSPEL  ACCORDING   TO   LUKE.  443 

33  So  likewise,-^^  whosoever   he  be  of  you  that  *forsaketh  not  all 

34  that  he  hath,  he  cannot  be  my  disciple.    •^'Salt^^  is  good  :  ^^  ^^^-^  ^i^^^C^inb 
if  ■■^°  the  salt  have  lost  his  ^^  savour,  wherewith  shall  it  be  sea- ^  ^"^^^i^ix.  50. 

35  soned  }     It  is  neither  fit^^  for  the  land,  nor  yet  ^^  for  the  dung- 
hill;    ^z^/^'^  men  cast  it  out.     ''He  that  hath  ears  to  hear,  let /«  Matt.  v.  13. 
him  hear. 


18  then 

21  its 


1®  insert  therefore  ^^  if  even 

22  fit  neither  ^^  ot/iii  yet  ^'^  o//iii  but 


The  discourse  was  delivered,  on  the  way  to 
Jerusalem,  probably  very  shortly  after  the  meal 
m  the  Pharisee's  house  (vers.  1-24).  The  place 
was  therefore  Perea,  and  the  time  one  of  the  three 
days  referred  to  in  chap.  xiii.  32,  33.  He  was 
followed  by  multitudes  and  yet  was  on  the  direct 
road  to  death.  The  nearer  He  approached  His 
own  passion,  the  more  decidedly  must  He  test 
those  who  were  following  Him,  revealing  more 
and  more  the  high  requirements  of  discipleship. 
The  seemingly  stern  language  was  uttered  out  of 
love,  to  prepare  those  in  earnest  for  the  realities 
before  them,  and  to  separate  the  wheat  from  the 
chaff. 

Ver.  25.  There  went,  etc.  A  continued  jour- 
neying with  Him  is  meant.  The  multitudes 
were  probably  from  different  places  :  Those  who 
originally  followed  Him  from  Galilee,  others  from 
Perea,  and  various  companies  on  the  way  to  the 
approaching  Passover  feast. 

Ver.  26.  See  on  Matt.  x.  37.  Which  was 
addressed  to  the  Twelve.  —  Hate  not.  The  de- 
mand is  for  supreme  love  to  Christ :  father,  and 
mother,  etc.,  are  placed  here  as  objects  which 
may  and  often  dp  interfere  with  this  supreme  love. 
In  so  far  as  they  do  this,  they  are  to  be  hated, 
not  actively  and  personally,  but  generally.  The 
meaning  will  best  appear,  if  we  notice  the  crown- 
ing thought  :  yea,  and  Ms  own  life  also.  This 
cannot,  of  course,  mean  that  a  man  should  actively 
hate  his  life  or  soul,  for  then  he  must  kill  him- 
self to  become  a  Christian.  All  belonging  solely 
to  the  sphere  of  the  lower  life,  as  opposed  to  the 
life  of  the  Spirit,  must  be  opposed  in  heart,  i.  e., 
actually  hated.  The  power  to  love  implies  the 
power  to  hate.  Alford  :  '  This  hate  is  not  only 
consistent  with,  but  absolutely  necessary  to  the 
very  highest  kind  of  love.  It  is  that  element  in 
love  which  makes  a  man  a  wise  and  Christian 
friend,  —  not  for  time  only  but  for  eternity.' 

Ver.  27.  See  on  Matt.  x.  38;  xvi.  24;  Mark 
viii.  34  ;  Luke  ix.  23.  While  our  Lord  had  fore- 
told His  death.  He  had  not  announced  that  He 
would  be  crucified  ;  so  that  this  saying  must  have 
sounded  strangely  to  the  multitude.  Notice  that 
both  verses  speak  of  being  a  disciple,  not  sim- 
ply becoming  one.  The  permanent  requirement 
of  discipleship  is  stated. 

Ver.  28.  For  which  of  you.  By  two  illustra- 
tions our  Lord  enforces  the  requirements  just 
stated.  —  To  build  a  tower,  a  structure  of  some 
importance,  and  involving  considerable  expense. 
The  prudent  way  is  described  :  first  the  plan  ; 
second,  the  careful  consideration  of  what  is  re- 
quired to  carry  it  out ;  third,  the  examination 
whether  the  resources  will  suffice. 

Vers.  29,  30.  Lest  haply,  etc.  The  probable 
consequence  of  any  other  way  of  proceeding  is 
described  :   first,   failure   to  finish ;    second,  the 


mockery  of  others  at  the  failure.  The  leading 
thought  here  enforced  is  :  entire  self-renunciation 
is  necessary  to  be  a  disciple  of  Christ.  The 
building  the  tower  represents  the  purpose  and 
wish  to  be  such  a  disciple ;  the  counting  the  cost, 
the  careful  consideration  of  the  requirements  of 
discipleship  (self-renunciation)  ;  then  comes  the 
question  of  ability  to  meet  them.  Our  Lord 
does  not  say  that  if  the  means  are  insufficient 
the  design  should  be  given  up,  since  He  invites 
all  to  become  His  disciples.  In  one  sense  the 
means  will  always  be  insufficient,  since  no  one  is 
able  of  himself  to  meet  these  requirements  ;  in 
another,  they  will  always  be  sufficient,  since  we 
can  ever  look  to  Christ  for  strength.  Our  Lord 
here  presses  the  one  point  of  the  great  necessity 
for  earnest  consideration  of  the  requirements  He 
had  announced  and  proper  self-examination,  in 
view  of  the  folly  of  any  other  course,  both  then 
and  now.  The  world  has  not  laughed  without 
reason  at  the  half-Christianity  which  has  resulted 
from  such  spasms  of  piety. 

Ver.  31.  Or  what  king.  The  former  illustra- 
tion gives  prominence  to  the  folly,  this  to  the 
danger,  of  following  Christ,  without  due  consid- 
eration of  the  requirements  of  discipleship  (self- 
renunciation).  Going  to  battle  against  over- 
whelming odds  is  dangerous  folly.  The  king 
with  ten  thousand  represents  the  man  who  would 
become  a  disciple,  and  the  original  indicates  that 
this  is  all  the  force  he  can  muster.  —  The  other 
king,  with  twenty  thousand,  represents  God. 
For  the  natural  man  is  at  variance  with  God,  and 
when  one  would  become  a  Christian  the  first 
feeling  is  that  God  with  His  holy  law  is  coming 
against  him.  The  original  indicates  that  the 
forces  of  this  king  are  simply  those  he  chooses 
to  employ,  not  all  he  has.  Success  is  hopeless, 
if  we  strive  with  Him.  Here  the  inadequacy  of 
our  resources  comes  out. 

Ver.  32.  Asketh  conditions  of  peace.  This 
represents  our  throwing  ourselves  upon  God's 
mercy  in  view  of  our  own  insufficiency.  '  A 
Christian's  weakness  is  his  strength.'  Thus  the 
previous  illustration  is  supplemented.  —  This 
making  of  peace  opposes  the  view  that  the  con- 
flict is  with  Satan  or  with  sin.  We  are  naturally 
at  peace  with  these.  When  we  feel  that  Satan  is 
too  powerful  an  adversary,  we  do  not  make 
peace,  or  ask  for  an  armistice,  but  ask  God  to 
help  us,  and  until  we  turn  to  Him,  we  never  feel 
that  Satan  is  an  adversary.  Another  reason  for 
preferring  the  other  interpretation  is  that  it  alone 
brings  in  a  gospel  thought  of  mercy,  which  would 
scarcely  be  wanting  even  in  so  severe  a  dis- 
course. 

Ver.  33.  So  then,  etc.  The  illustrations  are 
applied  to  the  principle  laid  down  in  vers.  26,  27. 
Unless  one  is  prepared  to  do  this,  after  due  con- 


444  THE   GOSPEL  ACCORDING   TO   LUKE.        [Chap.  XV.  i-io. 

sideration  and  with  a  full  view  of  his  own  insuf-  prominence    to    His    own   Almighty  sustaining 

ficiency,  he  cannot  be  my  disciple.  power,  as  in  passages  like  John  x.  28,  29.     The 

Ver.  34.     Salt  therefore  is  good.     '  Therefore  '  same  remark  applies  to  ver.  29. 

connects  this  favorite  aphorism  with  what  pre-  Ver.  35.     Neither  for   the    land,  nor  for  the 

cedes.     It  is  good  then  to  be  my  disciple,  in  the  dunghill.     Fuller   than    Matt.    v.   13  :  'good   for 

way   of    self-renunciation,    and    thus   to   be   the  nothing.'    It  is  not  useful  directly  or  indirectly.  — 

means  of  conserving  spiritual  life  among   men,  Men  cast  it  out  (emphatically),  because  it  is  thus 

just  as  salt  does  in  the  natural  world  ;  but  if  even  useless.  —  He  that  hath  ears  to  hear,  etc.     This 

the  salt,  which  is  very  unnatural  and  unlikely,  common  formula  calls    attention  to   the    impor- 

have  lost  its  savor,  if  my  disciple  through  a  re-  tance  of  what   had  been  said,  implying  that  it 

turn  to  selfishness  loses  this  peculiarity,  where-  has   an  application  to  all  the  hearers,  and  ad- 

with  shall  it  be  seasoned  1     Our  Lord  is  warning  monishing   them   to   make   that    application    to 

from   a   human   point   of  view,  and   not  giving  their  own  hearts. 


Chapter  XV.  i-io. 
T/ie  Parables  of  the  Lost  Sheep  and  the  Lost  Piece  of  Money. 

1  'THHEN  drew  near  unto  him   all  "  the  publicans  and  sinners  ^^Ij^^^g^^"- 

2  J-     for  ^  to  hear  him.     And  the  Pharisees  and  scribes  ^  *  mur-  ^  chap.  xix. 

7- 

mured,  saying,  This  man  receiveth   sinners,  "^  and  eateth  with  "^  ^^*^;?'-j3 ; 

them.  seekatt.ix. 

3,  4  And  he  spake  this  parable  unto  them,^  saying,  ''What  man  '^ xv'iii'^i^-^i"' 
of  you,  having  a  hundred  sheep,  *  if  he  lose  *  one  of  them,  doth  "  ^^^''-  ''™^- 
not  leave  the  ninety  and  nine  •''  in  the  wilderness,  and  ^  go  after  -^  f  sam.'xVii! 

5  that  which  is  lost,  until  ^  he  find  it .?     And  when  he  hath  found  ^Ez'ek.xxxiv. 

6  zV, ''he  layeth  it  on  his  shoulders,  rejoicing.  And  when  he /^  conV-^is"-^ 
cometh  home,  he  calleth  together /^zV  friends  and  ^  neighbours, 

saying  unto  them.  Rejoice  with  me  ;  for  *  I  have  found  my  sheep  1 1  Pet.  ii.  25. 

7  which  was  lost.  I  say  unto  you,  that  likewise  joy  shall  be  "*  in 
heaven  over  one  sinner  that  repenteth,  more  than  over  ninety 

and  nine  ^' just  persons,  which  need  no  ^  repentance.  k  Comp.Matt. 

ix.  13  ;  chap. 

8  Either^  what  woman  having  ten   pieces  of  silver,  if  she  lose     v. 32- 
one  piece,  doth  not  light  a  candle, ^*^  and  sweep  the  house,  and 

9  seek  diligently  till  ^^  she  find  it  ?  And  when  she  hath  found  it, 
she  calleth  her  friends  and  her  neighbours  together, ^^  saying. 
Rejoice  with  me  ;  for  I  have  found  the  piece  which  I  had  lost. 

10  Likewise,-^^  I  say  unto  you,  there  is  joy  in  the  presence  of  'the  '^  see  chap, 
angels  of  God  over  one  sinner  that  repenteth. 

1  Now  all  the  publicans  and  sinners  were  drawing  near  unto  him 

2  the  scribes  ^  unto  them  this  parable  *  and  having  lost 
^  till  ^  insert  his  "^  even  so  there  shall  be  joy 
^  who  have  no  need  of                  ^  Or                  1°  lamp  "  until 

12  calleth  together  her  friends  and  neighbours  {according  to  the  best  author- 
ities) ^3  Even  so 

Connection.  We  have  a  single  discourse,  murs  were  uttered  by  the  Pharisees,  and  the  first 
consisting  mainly  of  parables,  from  chap.  XV.  I  to  division  of  this  discourse  (chap,  xv.)  was  ad- 
chap,  xvii.  ID.  It  was  delivered  during  the  jour-  dressed  to  them  ;  the  second  (chap.  xvi.  1-13) 
ney  from  Perea  to  Jericho,  and  occasioned  by  the  was  addressed  to  His  disciples  ;  the  third  (chap, 
fact  that  the  publicans  and  sinners  now  attached  xvi.  14-31),  on  occasion  being  given,  to  the  Phar- 
themselves  in  large  numbers  to  our  Lord.  The  isees  again  ;  and  the  closing  part  (chap.  xvii.  i- 
severe    remarks    mentioned    in  the    last   chapter  10)  to  the  disciples. 

(vers.    25-35)    probably   led    to   this    concourse.  Chap.  xv.  consists  of  three  parables,  all  en- 

Against  our  Lord's  reception  of  this  class  mur-  forcing  the  same  general  truth  :  God's  mercy  to 


Chap.  XV.  i-io.]        THE   GOSPEL  ACCORDING   TO    LUKE. 


445 


sinners,  and  all  making  a  contrast  between  the 
penitent  sinner  and  the  self-righteous.  Thus  the 
murmurs  of  the  Pharisees  were  answered.  The 
parables,  however,  present  different  types  of  lost 
sinners.  Bengel  and  Alford  regard  the  first  (lost 
sheep)  as  a  representation  of  a  stupid  and  be- 
wildered sinner  ;  the  second  (the  lost  piece  of 
money)  of  a  sinner  unconscious  of  himself  and 
his  own  real  worth  ;  the  third  (the  prodigal  son) 
of  the  conscious  and  voluntary  sinner,  the  most 
aggravated  case.  Hence  there  is  a  climax  in  the 
representation  of  God's  mercy.  The  third  is 
treated,  for  convenience,  in  a  separate  section. 

Vers.  I,  2.  The  Occasion  of  the  Dis- 
course. Now  all  tlie  publicans  and  sinners.  Not 
all  kinds,  nor  all  without  exception,  but  very  many, 
so  that  this  was  the  rule.  —  Were  drawing  near. 
At  this  time  were  occupied  in  thus  coming.  There 
was  an  increasing  throng  of  these  classes,  with 
one  distinct  purpose :  to  hear  him.  It  was  pre- 
cisely these  who  felt  they  had  no  means  to  build 
the  tower,  no  forces  to  meet  the  opposing  King  ; 
and  hence  they  sought  resources  from  One  who 
manifested  power,  and  through  Him  desired  '  con- 
ditions of  peace.' 

Ver.  2.  Murmured,  among  themselves.  That 
they  did  not  speak  thus  to  our  Lord  Himself  is 
evident.  —  This  man.  The  expression  does  not 
necessarily  imply  contempt.  —  Keceiveth  sinners. 
His  enemies  said  this  in  reproach,  but  it  is  im- 
portant evidence  of  a  blessed  truth.  He  received 
this  class  of  people  among  His  followers. — And 
eateth  with  them.  Comp.  Matt.  ix.  lo.  Our 
Lord  admitted  them  to  social  intercourse.  This 
was  deemed  by  the  Pharisees  a  lowering  of  Him- 
self, and  perhaps  of  them,  since  they  had  admit- 
ted Him  as  a  guest  at  their  entertainments  (chap, 
xiv.  I,  etc.).  The  murmur  was  occasioned  by  the 
present  concourse,  but  it  referred  to  the  habitual 
conduct  of  our  Lord. 

Vers.  3-7.  The  Parable  of  the  Lost 
Sheep.  Comp.  Matt,  xviii.  12-14,  where  the 
same  parable  occurs.  There,  however,  our  Lord 
brings  out  the  preciousness  of  the  one  sheep  ( '  the 
little  one ') ;  here,  the  mercy  of  the  shepherd  in 
seeking  and  rejoicing  over  tlie  one  sheep. 

Ver.  4.  The  ninety  and  nine  in  the  wilderness, 
*.  e.,  in  the  accustomed  pasture  ;  not  a  desert 
place,  as  might  be  supposed.  In  Matthew  the 
place  whither  the  one  sheep  has  wandered  is 
mentioned ;  here  the  ninety  and  nine  come  into 
greater  prominence.  The  shepherd  evidently 
represents  the  Son  of  God.  It  was  His  office  to 
seek  the  lost  sheep  (Ezek.  .xxxiii.  6,  11,  23),  yet 
with  this  they  found  fault.  —  Till  he  find  it.  The 
persistent  seeking  is  indicated  more  fully  than  in 
Matthew  :  '  If  so  be  that  he  find  it.' 

Ver.  5.  Upon  his  shoulders.  He  does  not  pun- 
ish it,  nor  even  drive  it  back,  but  carries  it,  weary 
from  wandering,  while  He  Himself  is  rejoicing. 

Ver.  6.  And  when  he  cometh  home.  This  re- 
fers to  the  whole  process  by  which  the  ignorant 
and  bewildered  sinner  is  brought  into  safety.  It 
does  not  mean,  brought  to  heaven  personally, 
but  where  there  is  ground  for  'joy  in  heaven' 
(ver.  7).  —  His  friends  and  his  neighbors.  Evi- 
dently the  angels  (ver.  10),  and  probably  those 
already  saved  and  in  glory.  The  greatness  of  the 
joy  is  represented  by  the  need  of  others  to  share 
it.  For  I  have  found  my  sheep  which  was  lost. 
Pity  and  love  are  combined  in  the  expression. 
The  shepherd  is  the  owner.  The  flock  meant 
originally  the  house  of  Israel.     What  an  owner 


would  do  from  self-interest,  our  Lord  does  from 
love  for  His  own.  Because  He  is  the  Son  of 
God,  His  own  glory  is  always  promoted  by  His 
love  ;  the  two  cannot  be  sundered. 

Ver.  7.  I  say  unto  you.  He  could  tell  of 
'  heavenly  things '  on  his  own  authority  (John  iii. 
II,  12). — Joy  in  heaven.  In  all  such  cases.  The 
persons  who  rejoice  are  mentioned  in  ver.  10.  — 
Ninety  and  nine  just  persons,  righteous  men,  who 
(who  are  of  such  a  kind  as)  have  no  need  of  re- 
pentance. This  is  the  main  point  of  the  parable. 
The  '  ninety  and  nine  '  represent  those  who  think 
themselves  righteous.  It  was  the  opposition  of 
this  class  which  occasioned  the  parable.  In 
Matthew  the  inhabitants  of  other  unfallen  worlds 
may  be  meant,  but  that  application  is  less  apt  here. 
The  '  ninety  and  nine  '  were  part  of  the  flock,  for 
the  original  application  was  to  the  Jews.  The 
parable  may  therefore  be  applied  to  those  who 
have  already  repented,  and  in  this  view  is  spe- 
cially instructive  for  the  under  shepherds. 

Vers.  8-10.  The  Parable  of  the  Lost 
Piece  of  Money.     Peculiar  to  Luke. 

Ver.  8.  Having  ten  pieces  of  silver.  The 
women  of  Nazareth  still  wear  around  the  fore- 
head and  face  a  roll  of  silver  coins,  called  '  sem- 
edi ; '  to  which  the  Saviour  here  alludes.     The 


Syrian  Woman  (Head-dress). 

coins  spoken  of  are  drachma,  worth  about  8^ 
pence  or  17.6  cents  each,  although  relatively  ten 
times  as  valuable  then.  The  value  of  the  coin  in 
the  eyes  of  the  possessor  is  the  main  point ;  this 
leads  to  the  earnest  seeking  of  one  piece.  The 
coin,  bearing  the  royal  stamp,  is  usually  regarded 
as  portraying  the  sinner  in  his  wretched  self-deg- 
radation;  the  coin  still  has  the  stamp,  is  still 
precious  in  itself,  but  is  buried  in  the  dust  of  this 
world,  lost  and  valueless  in  effect,  until  found 
through  this  careful  search.  —  Light  a  lamp,  etc. 
The  description  is  true  to  nature.  The  mercy  of 
God  is  here  set  forth  ;  hence  the  '  woman '  cannot 


446                           THE   GOSPEL   ACCORDING   TO   LUKE.  [Chap.  XV.  1-32. 

strictly  mean  the  church    (as  elsewhere).  —  The  world  may  be  regarded  as  searched  by  the  Spirit, 

house,  in  which  the  lost  piece  still  remained,  rep-  and  all  men  as  stamped  with  the  image  of  God, 

resents  the  church,  for  the  parable  (like  the  other  is  certainly  allowable. 

two)    referred   originally  to  the  Jewish   people.  Ver.  9.    She  calleth.    She  remains  in  the  house  ; 

The  woman  represents  the  spirit  of  God  working  the  Spirit  dwells  in  the  church,  and  there  the 

in  the  church.     The  lighting  of  the  candle,  etc.,  angels  rejoice  (see  ver.  10). 

represent  the  Spirit's  ifluminating  the  word,  stir-  Ver.  10.     There  is  joy.     Not  'will  be,'  the  joy 

ring  up  the  dust  of  worldliness  which  conceals  takes  place  whenever  the  sinner  is  found  by  the 

the  sinner's  true  worth,  and  then  so  applying  the  searching  of  the  spirit.  —  In  the  presence  of  the 

truth  that  he  is  found.     Others,  with  less  reason,  angels  of  God.   That  they  share  in  it,  is  implied  in 

find  in  the  successive  steps  a  reference  to  the  ac-  the  phrase : '  Rejoice  with  me.'  The  parable  seems 

tivity  of  the  preacher,  the  elders  and  the  whole  to  indicate  that  the  angels  rejoice  with  the  Spirit 

church.    A  wider  application,  in  which  the  whole  in  the  house,  since  '  heaven'  is  not  mentioned  here. 


Chapter   XV.   1 1-32. 
The  Parable  of  the  Prodigal  Son. 


II,  12      A   ND  he  said,  A  certain  man  had  two  sons  :     And  the 
■l\   younger  of  them  said  to  his  father,  Father,  give  me 
"  the  portion  of  goods  ^  that  falleth  to  me.     And  he  divided  unto  "-  j^^"*-  ''"■ 
13  them '' /?/.$•  Hving.     And  not  many  days  after  the  younger  son '^  see  Mark 


gathered  all  together,  and  "^took  his  journey  into  a  far  country, 


Xll.  44- 
c  See  Matt 


XXI.  33. 


14  and  there  ^  wasted  his  substance  with  riotous  living.     And  when 
he  had  spent  all,  there  arose  a  mighty  famine  in  that  land  ;  and 

15  he  began  to  be  in  want.     And  he  went  and  joined  himself  to  a 
citizen  ^  of  that  country  ;  and  he  sent  him  into  his  fields  to  feed 

16  swine.    And  he  would  fain  have  filled  his  belly*  with  the  husks  ^ 

17  that  the  swine  did  eat:  and  no  man  gave  unto   him.     And^ 

'^  when  he  came  to  himself,  he  said,  How  many  hired  servants  d  Comp.  Acts 

-'  Xll.   II. 

of  my  father's  have  bread  enough  and  to  spare,  and  I  perish  '' 

18  with  hunger  !     I  will  rise  and  go  to  my  father,  and  will  say  unto 
him,  Father,  I  have  sinned  against  heaven,  and  before  thee,^ 

19  ^And  ^  am  no  more  worthy  to  be  called  thy  son :  make  me  as  ^  Comp.chap. 

20  one  of  thy  hired  servants.     And  he  arose,  and   came  to  his 
father.     But  when  1°  he  was  yet  a  great  way  off,  his  father  saw 

him,  and  had  ^^  compassion,  and  •''ran,  and  ^fell  on  his  neck,  and -^  ja^e^s  j^.  g, 

21  '^  kissed  him.     And  the  son  said  unto  him,  Father,  I  have  sinned  ^  i^^xiv^ig; 
against  heaven,  and  in  thy  sight,^  and  ^  am  no  more  worthy  to  h  OxlpXiV' 

22  be  called  thy  son.     But  the  father  said  to  his  servants.  Bring    sam'!iiv.^33- 
forth  ^^  *  the  best  robe,  and  put  it  on  him  ;  and  put  ^'  a  ring  on  his  '  Zech.  iii.  4- 

23  hand,  and  'shoes  on  his  feet:     And  bring  hither  ^'^  the  fatted  ^  Ezek.  xvi. 
^  '  °  10. 

24  calf,  and  kill  it ;  and  let  us  eat,  and  '"  be  ^*  merry  :     For  this  my  '«^Vers.  24^ 
son  "  was  dead,  and  is  alive  again;  he  was  lost,  and  is  found,    ^u.  i9;xvi. 
And  they  began  "*  to  be  merry.  "  ^mp.^Eph. 

ii.  I ;  Col.  i 

1  thy  substance  ^  insert  he  ^  one  of  the  citizens  13- 

*  Many  ancient  authorities  read  have  been  filled 

^  Greet:,  pods  of  the  carob-tree       ^  But       ^  the  best  authorities  insert  here 

8  in  thy  sight:  ^  I  {the  best  authorities  omit  and)  1°  while 

^^  was  moved  with  12  the  best  authorities  insert  quickly 

18  omit  hither  1*  make 


Chap.  XV.  11-32.]        THE   GOSPEL  ACCORDING   TO    LUKE.  447 

25  Now  his  elder  son  was  in  the  field  :  and  as  he  came  and  drew 

26  nigh  to  the  house,  he  heard  music  and  dancing.  And  he 
called  ^5    one   of    the  servants,    and    asked   what    these    things 

27  meant.i*^  And  he  said  unto  him,  Thy  brother  is  come  ;  and  thy 
father  hath  killed  the  fatted  calf,  because  he  hath  received  him 

28  safe  and  sound.     And  ^  he  was  angry,  and  would  not  go  in  : 

29  therefore  came  his  father  ^'^  out,  and  entreated  him.  And  he 
answering  said  ^^  to  Jiis  father,  Lo,  these  many  ^^  years  do  I 
serve  thee,  neither  transgressed  I  at  any  time  thy  command- 
ment ;  20  and  yet  thou  never  gavest  me  a  kid,  that  I  might  "  make 

30  merry  with  my  friends  :  But  as  soon  as  ^^  this  thy  son  was 
come,22  "  which  ^3  hath   devoured   thy  living  with  harlots,  thou  "  p^v.  xxix 

3 1  hast  killed  "^  for  him  the  fatted  calf.     And  he  said  unto  him, 

32  Son,  "  thou  art  ever  with  me,  and  all  that  I  have  ^^  is  thine.     It/  john  viii. 
was  meet  that  we  should  ^^  ™  make  merry,  and  be  glad  :  for  this 
thy  brother  "  was  dead,  and  is  alive  again  ;  ^^  and  was  ^^  lost,  and 
is  found. 

1^  called  to  him  ^^    the  best  authorities  read  vmght  he 

"  and  his  father  came  ^^  But  he  answered  and  said  ^^  for  so  many 

2°  and  I  never  transgressed  a  commandment  of  thine  ^^  when 

22  came  23  ^^q  ^4  killedst  25  th^t  is  mine 


38. 


26  But  it  was  meet  to 


2^  the  best  authorities  omit  again 


28 


was 


The  Parable  of  the  Prodigal  Son.  '  The 
crown  and  pearl '  of  all  our  Lord's  parables.  It 
is  an  advance  from  the  two  which  precede  it. 
The  case  of  the  sinner  is  represented  as  more 
aggravated :  his  guilt  greater,  his  wretchedness 
more  profound.  Hitherto  the  illustrations  have 
been  borrowed  from  actions  prompted  by  self- 
interest  ;  now  love  enters.  The  sheep,  the  coin, 
were  valuable,  but  here  a  human  being  is  the  lost 
one.  Only  here,  therefore,  can  the  history  of  the 
wandering  soul  and  its  return  be  portrayed  in  its 
successive  steps,  and  only  here  can  the  mercy  of 
God  be  presented  so  as  to  reveal  His  heart  of 
love.  The  form  of  the  parable  answers  to  its 
higher  truth.  But  admiration  of  its  beauty  does 
not  necessarily  imply  a  like  return  to  the  Father's 
house.  Farther  this  single  parable,  with  all  its 
beauty  and  pathos,  does  not  set  forth  the  whole 
scheme  of  salvation  in  a  single  parable.  •  The 
time  was  not  ripe  for  revelation  in  regard  to  the 
purpose  of  our  Lord's  death  ;  nor  was  the  au- 
dience one  at  all  prepared  to  receive  such  truth. 
The  main  lesson  for  them  (the  Pharisees)  was 
that  God  is  merciful  to  sinners ;  and  this  is  the 
fundamental  truth  of  the  whole  scheme  of  salva- 
tion (Eph.  ii.  4).  This  accords  with  the  view 
taken  of  the  three  parables,  as  presenting  the 
mercy  of  God  :  in  the  first  the  son  appears  as 
shepherd  ;  in  the  second,  the  inworking  spirit ; 
in  this,  the  Eternal  Father  with  His  heart  of  love. 
This  is  the  order  of  the  application  of  God's 
mercy  to  sinners.  The  main  lesson  of  the  para- 
ble for  ourselves,  appears  when  we  call  it  (as  it 
really  is)  the  parable  of  the  Penitent  and  Return- 
ing Prodigal  Son.  How  to  repent  and  return 
learn  from  the  cross. 

Ver.  II.    And  lie  said.    Some  connect  this  with 


ver.  3  ('and  he  spake  this  parable'),  regarding 
the  intervening  verses  as  merely  an  introduction 
to  the  one  great  parable.  —  A  certain  man  had 
two  sons.  The  father  represents  our  heavenly 
Father,  since  Christ  never  represents  Himself 
thus.  The  two  sons  undoubtedly  represent  the 
two  classes  whose  presence  led  to  the  discourse  ; 
the  scribes  and  Pharisees  (the  elder  son),  and  the 
publicans  and  sinners  (the  younger  son).  Both 
classes  were  Jews,  nominal  members  of  God's 
family.  All  men  are  represented  by  these  two 
classes.  In  the  course  of  history  the  difference 
between  the  two  was  fitly  represented  by  the 
Jews  and  the  Gentiles.  But  the  parable  did  not 
directly  apply  to  the  Jews  and  Gentiles  as  such. 
Objections  to  such  an  application  :  ( i )  Strictly 
speaking  the  Jew  was  not  the  elder  son,  since  the 
separation  of  this  people  did  not  take  place  until 
two  thousand  years  after  the  creation.  (2)  The 
reception  of  the  Gentiles  into  the  kingdom  of 
God  was  not  yet  plainly  revealed,  and  it  is  alto- 
gether contrary  to  the  general  character  of  His 
teaching  to  suppose  that  He  would  introduce  it 
here.  So  much  so  that  critics  have  used  this  ap- 
plication as  a  proof  of  later  origin.  (3)  This 
view  deprives  the  parable  of  all  connection  with 
the  occasion  which  led  to  it  (vers,  i,  2).  If  we 
apply  the  parable  to  the  mass  of  men,  we  must 
bear  in  mind  that  '  strictly  speaking,  both  the 
sons  here  sketched  are  lost,  —  the  one  through 
the  unrighteousness  that  degrades  him,  the  other 
through  the  self-righteousness  which  blinds  him.' 
(Van  Oosterzee.) 

Vers.  12,  13,  present  the  prodigal  in  his  sin; 
vers.  14-16,  in  his  inisery ;  vers.  17-20  a  in  his 
penitence ;  vers.  20(^-24,  on  his  return. 

Ver.  12.     The  younger.     Thus  represented,  be- 


448 


THE   GOSPEL  ACCORDING   TO    LUKE.         [Chap.  XV.  11-32. 


cause  the  more  light-minded,  the  more  easily  led 
astray.  —  Give  me  the  portion  of  thy  substance, 
etc.  The  request  could  not  have  been  an  un- 
heard of  one.  The  beginning  and  essence  of  sin 
are  here  set  forth :  Self-seeking,  turning  away 
from  God  to  the  creature.  The  son's  heart  was 
alienated  from  his  father,  or  the  request  would 
not  have  been  made.  Self-sufficiency  develops 
in  this  way  in  this  son,  but  in  another  way  in  the 
elder  one  (see  below).  Men  call  this  form  of 
it  love  of  liberty,  God  calls  it  pride. — And  he 
divided  unto  t^em  Ms  living.  The  younger 
son's  portion  would  be  one  third,  that  of  the 
elder  two  thirds  (Deut.  xxi.  17).  This  com- 
pliance sets  forth  our  free  will  as  allowed  by 
God.  The  father  still  administered  for  the  elder 
son.  The  self-righteous  are  nominally  with  the 
father,  under  His  direction,  but  not  yielding  a 
hearty  obedience. 

Ver.  13.  Not  many  days  after.  The  course 
of  open  sin  soon  began.  —  Gathered  all  together. 
This  indicates  the  entire  surrender  of  all  the 
powers  and  possessions  to  sin.  —  Into  a  far  coun- 
try. Like  the  wandering  sheep.  The  '  far  coun- 
try '  represents  the  outward  separation  from  God, 
the  breaking  loose  from  restraint.  —  Wasted  Ms 
substance  with  riotous  living.  The  natural  re- 
sult of  selfish  separation  from  God  is  sensuality, 
seeking  gratification  in  earthly  objects.  How- 
ever disguised  by  noble  names,  all  such  gratifica- 
tion is  sensual;  a  wasting  of  God's  gifts  in  riotous 
(incorrigible)  living.  Young  men  impatient  of 
control  seek  liberty  as  they  think,  and  obtain 
license  ;  that  licentious  is  a  kindred  word  is  not 
an  accident.  The  lost  piece  of  money  also  rep- 
resents this  state,  the  sinner  unconscious  of  his 
true  worth,  in  the  dust  of  earth.  Some  artists  in 
portraying  the  scenes  of  the  parable  have  given 
undue  prominence  to  the  '  riotous  living  ; '  but 
our  Lord  tells  the  story  with  one  phrase. 

Ver.  14.  Vnd  when  he  had  spent  all.  Proba- 
bly very  soon  ;  the  enjoyment  of  sin  is  brief. 
But  it  is  not  necessarily  implied  that  all  God's 
gifts  are  wasted  before  repentance.  The  picture 
of  '  misery '  begins  here  ;  and  the  sense  of  des- 
titution is  emphasized.  —  A  mighty  famine.  Ex- 
ternal circumstances  hasten  the  consequences  of 
sin,  and  are  used  by  God  to  lead  to  repentance. 
Thus  the  Father  seeks  His  son,  by  so  ordering 
events  that  he  shall  feel  his  real  condition  :  He 
began  to  he  in  want.  This  is  the  main  point : 
conscious  emptiness  of  soul  must  lead  one  way 
or  the  other  ;  to  despair  or  to  repentance. 

Ver.  15.  Joined  Mmself.  Attached  himself, 
as  it  were  by  force.  He  makes  a  determined  ef- 
fort to  help  himself,  as  he  begins  to  feel  his 
want.  —  To  one  of  the  citizens  of  that  country. 
Not  to  be  directly  interpreted  of  Satan,  for  the 
man  was  '  one  of  the  citizens.'  His  business  is 
to  feed  swine,  unclean  animals,  so  that  the  em- 
ployment was  degrading.  There  may  be  an  allu- 
sion to  the  publicans,  as  in  the  employ  of  an 
alien  power,  and  engaged  in  a  degrading  duty. 
The  main  point  is  that  he  who,  under  a  sinful 
impulse,  sought  to  be  released  from  a  father's 
supervision,  is  brought  into  the  most  abject  de- 
pendence on  a  foreigner,  who  takes  no  care  of 
him  whatever.  The  freedom  into  which  sin 
leads  is  slavery. 

Ver.  16.  Would  fain  have  filled  Ms  belly. 
Many  ancient  authorities  read  :  *  would  fain  have 
been  filled,'  and  this  may  be  the  correct  reading, 
but  does  not  alter  the  sense.     The  literal  transla- 


tion of  the  E.  V.  corresponds  with  the  coarse 
craving  of  his  hunger.  — With  the  husks,  Greek: 
'  pods  of  the  carob-tree,'  or  literally,  '  little 
horns,'  so  called  from  their  curved  shape.  These 
pods  have  a  sweetish  taste ;  are  food  for  swine, 
but  poor  nourishment  for  men,  although  they 
could  be  eaten.  It  is  uncertain  whether  the  prod- 
igal obtained  even  this  poor  food  ;  if  he  did,  it 
was  taken  from  swine  while  he  tended  them.  — 
And  no  man  gave  to  Mm,  No  one  provided  any- 
thing for  his  needs.  This  is  the  reason  he  so 
desired  the  swine's  food.  Some  explain  the 
matter  thus  :  The  swine  were  fed,  after  the  prod- 
igal had  driven  them  home  ;  he  saw  them  fed, 
craved  a  share,  'and  no  man  gave  (even  this)  to 
him.'  We  prefer  the  other  view,  as  more  direct 
and  suggesting  the  unsatisfying  nature  of  the 
'husks.'  This  state  of  deepest  want  was  the 
turning  point. 

Ver.  17.  Came  to  Mmself.  This  implies  that 
he  had  been  beside  himself  h&ioxe..  A  life  of  sin 
is  in  a  certain  sense  irrational.  The  free  will  of 
the  sinner  is  brought  out,  as  it  could  not  be  in  the 
two  other  parables.  The  seeking  and  saving, 
though  necessary  to  make  the  prodigal  come  to 
himself,  are  kept  in  the  back  ground.  The  third 
scene  now  opens :  the  prodigal's  penitence. 
Notice,  that  the  man  came  to  himself  more  read- 
ily among  the  swine  than  among  the  harlots 
(ver.  30).  —  He  said.  As  the  result  and  evidence 
of  his  coming  to  himself.  He  regards  matters  in 
their  true  light.  The  facts  of  the  case  are  con- 
sidered ;  and  he  does  not  attempt  to  philosophize 
about  his  father's  mercy,  etc.,  as  alas  too  many 
sinners  do,  when  seeming  to  repent. 

How  many  Mred  servants.  —  These  were  the 
temporary  laborers  occupying  the  lowest  place  on 
the  estate.  The  servants  (ver.  22.)  would  in- 
clude those  more  trusted  and  honored.  He  was 
himself  now  only  a  'hired  servant.'  —  Of  my 
father's.  His  penitent  thought  is  based  on  the 
feeling,  lost  while  he  was  beside  himself,  that  he 
still  has  a  father.  The  sinner  will  thus  reflect  and 
repent  only  when  he  has  some  ground  for  this  feel- 
ing. The  true  ground  is  to  be  found  in  Jesus 
Christ.  —  Have  bread  enough,  etc.  These  lowest 
servants  have  abundance,  and  I  (a  son  still,  though 
so  unworthy)  perish  with  hunger.  The  contrast  is 
made  at  every  point.  God's  Providential  care  is 
alluded  to  in  this  part  of  the  parable. 

Ver.  18.  I  will  arise.  Correct  reflection  led 
to  remembrance  of  the  father,  that  feeling  led  to 
resolve  and  corresponding  action.  The  will  is 
turned :    he  proposes  to   leave   the   far   country. 

—  I  have  sinned.  There  can  be  no  return  to 
God  which  does  not  include  the  confession  of  sin. 

—  Against  heaven  and  in  thy  sight  (as  in  ver. 
21),  in  relation  to  this.  The  two  are  separated 
in  the  parable,  but  are  to  be  identified  in  the  in- 
terpretation. He  alone  really  confesses  his  sins, 
who  has  regarded  them  mainly  as  sins  against 
God,  against  a  higher,  heavenly  order  of  things ; 
and  this  is  the  best  sign  that  a  sinner  has  come  to 
himself. 

Ver.  19.  I  am  no  more  worthy,  etc.  Genuine 
penitence  !  — Make  me  as  one,  etc.  He  does  not 
give  up  his  sonship,  but  asks  only  the  treatment 
given  to  a  hireling,  for  he  does  not  even  deserve 
that.  Some  explain  that  he  wished  by  fidelity  in 
that  position  to  prove  himself  again  worthy  ;  but 
the  parable  must  not  be  pressed  here,  since  the 
penitent  sinner  has  at  first  confused  ideas  of  the 
return  to  God.     The  main  point  is,  that  the  prod- 


Chap.  XV.  11-32.]        THE   GOSPEL  ACCORDING   TO    LUKE. 


449 


igal  makes  no  excuse  for  his  sins,  but  acknowledges 
his  unworthiness. 

Ver.  20.  And  he  arose,  etc.  The  action  corre- 
sponds to  the  resolve,  in  the  parable,  but  not  al- 
ways in  reality.  This  is  the  last  scene  ;  the  re- 
turn. —  A  great  way  off.  The  father  seems  to 
have  expected  him ;  God  certainly  expects  the 
penitent  sinner.  —  His  father  saw  him,  etc. 
Graphic  and  true  to  nature.  The  father's  con- 
duct is  itself  a  seeking  of  the  lost  son.  God  is 
waiting  to  be  gracious  ;  He  comes  to  meet  us  in 
His  mercy  ;  He  manifests  it  before  our  penitent  ut- 
terances. —  And  kissed  him.  The  token  and  seal 
of  love.  '  The  Saviour  and  mediator  is  concealed 
in  the  kiss  '   (Riggenbach). 

Ver.  21.  Father,  etc.  The  purposed  confession 
is  made,  but  the  conclusion  is  omitted.  '  The 
terms  are  the  same,  "  I  have  sinned ;  "  but  how 
different  is  the  accent  !  Luther  felt  it  profoundly  : 
the  discovery  of  the  difference  between  the  re- 
pentance of  fear  and  that  of  love  was  the  true 
principle  of  the  Reformation'  (Godet). 

Ver.  22.  But  the  Father.  The  father's  acts  re- 
spond ;  but  not  according  to  the  worthiness  of 
the  son.  —  Bring  forth  quickly.  '  Quickly,'  omit- 
ted in  the  E.  V.,  is  suggestive.  The  best  robe. 
The  upper  garment  of  the  higher  classes  among 
the  Jews.  (Mark  xii.  38.)  A  comparison  with 
Is.  Ixi.  10,  Rev.  iii.  18  suggests  as  probable  an 
allusion  to  the  robe  of  righteousness  provided  for 
us  by  Christ.  —  A  ring,  'seal  ring,'  worn  only  by 
freemen,  as  also  shoes,  since  slaves  went  barefoot. 
Some  explain  :  the  ring,  the  seal  of  the  Spirit,  the 
shoes,  '  the  preparation  of  the  gospel  of  peace.' 
The  sense  of  the  whole  verse  is  :  God  will  restore 
the  penitent,  and  give  him,  out  of  love,  all  that  is 
necessary  to  mark  him  as  a  son. 

Ver.  23.  The  fatted  calf.  Some  calf  standing 
in  the  stall,  probably  in  readiness  for  a  feast,  is  to 
be  killed,  as  the  best,  for  this  sudden  festivity. 
There  is  no  allusion  to  any  sacrifice.  —  Make 
merry.  The  'joy  in  heaven'  (ver.  6)  is  again 
alluded  to  ;  the  parties  feasting  are  '  the  ser- 
vants'  (ver.  22),  including  the  whole  family; 
angels  and  redeemed  men. 

Ver.  24.  "Was  dead,  and  is  alive  again.  Even 
in  the  parable,  the  father  speaks  figuratively  of 
moral  death ;  much  more  in  the  application  is 
it  true ;  the  state  of  sin  is  a  moral  death,  the 
state  of  salvation  a  moral  resurrection.  —  Was 
lost,  and  is  found.  This  expresses  the  relation  to 
the  father.  In  the  application  :  Sin  is  estrange- 
ment from  God,  salvation  fellowship  with  God.  — 
And  they  began  to  be  merry.  The  same  point  is 
now  reached  as  in  the  other  parables  ;  and  the 
eating  with  penitent  sinners  (ver.  2)  abundantly 
justified. 

Vers.  25-32.  The  Elder  Son.  The  other 
side  of  the  picture  is  equally  appropriate  to  the 
occasion.  The  murmuring  Pharisees  are  now  to 
see  themselves  portrayed.  Alford  :  '  This  part 
of  the  parable  sets  forth  the  reception  he  meets 
with  from  his  fellow-men  in  contrast  to  that  from 
his  father.' 

Ver.  25.  Now  his  elder  son  was  in  the  field. 
'The  elder  son  at  the  return  of  the  younger 
brother  is  not  in  the  house,  but  has  spent  the  day 
in  hard,  self-chosen,  slavish  service,  and  now  first 
returns  home  at  evening,  when  the  feast  was 
already  in  progress'  (Van  Oosterzee).  —  Music 
and  dancing.  Usual  at  feasts  in  the  East.  Dan- 
cing in  the  East  was  usually  performed  by  those 
hired  for  the  purpose. 

VOL.  \.  29 


Ver.  26.  One  of  the  servants.  Not  the  same 
word  as  in  ver.  22  ;  probably  an  inferior  domes- 
tic in  the  permanent  employ  of  the  householder, 
but  now  standing  without.  —  What  these  things 
might  be.  Offended  that  this  should  take  place 
without  his  knowledge ;  jealous  of  the  joy  in 
which  he  would  not  share. 

Ver.  27.  Thy  brother  is  come.  The  servant 
states  the  case  as  it  impresses  him.  He  says 
nothing  of  the  condition  in  which  the  prodigal 
returned,  but  simply  that  the  father  had  received 
him  safe  and  sound.  No  special  interpretation  is 
to  be  put  upon  this  verse. 

Ver.  28,  But  he  was  angry.  The  occasion  of 
the  anger  was  the  answer  given  by  the  servant ; 
the  reason  of  the  anger  is  found  in  vers.  29,  30.  — 
Came  out  and  entreated  him.  The  father  left  the 
feast  of  joy. to  kindly  urge  the  elder  brother.  This 
represents  the  long-suffering  of  God  toward  the 
self-righteous,  the  efforts  to  bring  them  to  abetter 
mind.  The  parable  itself,  spoken  to  the  Pharisees 
(ver.  3),  was  an  entreaty  to  the  elder  brother. 

Ver.  29.  Lo,  for  so  many  years  do  I  serve 
thee.  The  legal  idea  comes  out  here,  pleading 
what  has  been  done.  —  I  never  transgressed  a 
commandment  of  thine.  The  Pharisees  virtually 
said  this.  The  words  of  the  elder  son  prove  that 
his  obedience  in  the  past  had  not  been  hearty, 
and  that  he  was  now  in  opposition  to  his  father's 
will.  —  And  yet  thou  never  gavest  me  a  kid.  In 
contrast  with  'the  fatted  calf.'  With  my  friends, 
'  respectable  people,'  he  implies,  in  contrast  with 
'harlots.'  This  proud,  self-seeking,  unaffection- 
ate  son  is  now  the  lost  son.  Self-righteousness 
is  dissatisfied  with  the  reward  it  receives.  The 
essential  failure  of  Pharisaism  is  its  want  of  love 
to  God  despite  its  external  obedience. 

Ver.  30.  When  this  thy  son  came.  He  will 
not  say  '  brother.'  In  expressing  contempt  of 
his  brother  the  greatest  sin  against  his  father  is 
uttered  ;  so  Pharisees  sin  most  heinously  against 
God  in  their  feelings  and  acts  towards  their  fel- 
low-men. —  Devoured  thy  living.  There  is  a 
reproach  of  the  father  implied  here  also.  —  With 
harlots.  It  was  preeminently  Pharisaical  to  re- 
call just  then  this  fact.  —  Thou  killedst,  etc.  In 
contrast  with  the  latter  part  of  ver.  29. 

Ver.  31.  Son.  Still  affectionate.  God  has 
forbearing  kindness  toward  the  self-righteous  and 
uncharitable.  —  Thou  art  ever  with  me.  No 
occasion  for  extraordinary  joy  had  arisen  in  his 
case.  —  All  that  is  mine  is  thine.  Only  the  por- 
tion of  the  elder  son  remained  in  the  father's 
hands. 

Ver.  32.  It  was  meet  to  make  merry,  etc. 
The  form  is  general,  giving  a  justification  for  the 
joy,  and  yet  leaving  it  to  the  choice  of  the  elder 
son  whether  he  will  share  in  it. 

The  elder  son  represents  the  Pharisees,  and 
puts  forward  their  claims.  These  are  not  directly 
contradicted  in  the  parable  for  good  reasons, 
(i.)  The  Lord  would  represent  the  forbearance 
of  God  toward  the  Pharisee  as  well  as  His  par- 
doning love  toward  the  prodigal  ;  hence  severe 
rebuke  is  excluded.  (2.)  The  claim  rested  upon 
a  correct  principle  :  '  the  doers  of  the  law  shall 
be  justified'  (Rom.  ii.  13),  but  the  character  of 
the  elder  son  is  so  portrayed  as  to  indicate  that 
he  failed  to  stand  on  that  principle.  The  law 
was  not  yet  abolished,  and  the  words  of  the  wise 
Teacher  were  adapted  to  the  circumstances  of 
His  auditors.  — It  is  not  said  that  the  son  went 
in.     This  also  opposes  the  view  that  He  repre- 


4.50  THE   GOSPEL   ACCORDING   TO    LUKE.        [Chap.  XVL  1-13. 

sents  the  Jewish  people.  The  New  Testament  with  each  of  those  whom  He  represented  the  re- 
loses  no  opportunity  for  prophesying  the  ultimate  sponsibility  of  answering  was  left.  All  of  us,  in 
salvation  of  Israel,  and  such  a  prediction  would  whom  sin  remains,  are  represented  by  one  or  the 
least  of  all  fail  in  a  parable  where  love  and  for-  other  of  those  two  sons.  Both  were  offenders, 
bearance  alone  are  depicted.  The  parable  was  yet  the  Father  calls  both  sons,  and  would  save 
itself  the  Father's  entreaty  to  the  elder  son,  and  both  classes  of  sinners  here  depicted. 


Chapter  XVI.   1-13. 
The  Parable  of  the  Unjust  Steward. 

1  A   ND  he  said  also  unto  his  ^  disciples.  There  was  a  certain 

l\^  rich  man,  which  ^  had  "a  steward  ;    and  the  same  was  ac-  "l^^^l^^'^' 

2  cused  unto  him  that  he  had  wasted^  his  goods.  And  he  called 
him,  and  said  unto  him,  How  is  it  that  I  hear  this  *  of  thee } 
give  an^  account  of  thy  stewardship  ;  for  thou  mayest*^  be  no 

3  longer  steward.  Then  '^  the  steward  said  within  himself,  What 
shall  I  do }  for  my  lord  taketh  away  from  me  the  stewardship  :  ^ 

4  I  cannot^  dig  ;  to  beg  I  am  ashamed.      I  am  resolved  what  to 

do,  that,  when   I  am  put  out  of  the  stewardship,   *they   may  *  ^°^P:<=Jj?p- 

5  receive  me  into  their  houses.     So  he  called  every  one  of  his    g"'^^;!.^!^ 
lord's  debtors   unto  him,  and  ^°  said  unto  the  first.  How  much    ^^' 

6  owest  thou  unto  my  lord  .?     And  he  said,  A  hundred  "  measures  ^  |ee  Ezek^ 
of  oil.     And  he  said  unto  him.  Take  thy  bill,  and  sit  down     ^'•■ 

7  quickly,  and  write  fifty.     Then   said  he  to  another.   And  how 

much  owest  thou.?      And   he  said,   A   hundred  ''measures  of^^s^^^zek. 
whe;^t.     And  he  said  ^^  unto  him,  Take  thy  bill,  and  write  four- 

8  score.     And  the  lord  commended  '  the  unjust  steward,^^  because  '  g^comp."'" 
he  had  done  wisely  :  for ■'^ the  children  ^^  of  s'this  ''world  are  in^^ychap.'  xx. 

9  their  generation  wiser  than  'the  children  ^-^  of  light.^^     And  I^Matt.  xH. 
say  unto  you,  *  Make  to  yourselves  friends  of  ^^  the  ^  mammon  of  h  Man.  xiii. 

*  unrighteousness  ;  that,  when  ye  fail,^^  "*  they  may  receive  you    xxvh'l '^o.^ ' 

.  iQ  TTi  -r-iri-i'  John  xii. 

10  into    everlasting   habitations.-^**      ''He   that  is  faithful  in  that    36;  Eph.  v. 

...  8;  iThess. 

which  is  least  is  faithful  also  in  much  :  and  he  that  is  unjust  in    v.  s-     . 

•^  k  Matt.  XIX. 

11  the  least  is  unjust  also  in  much.     If  therefore  ye  have  not  been    2?.;  chap. 

-'  ■'  .  xii.    33  ;    I 

faithful  in  the  unrighteous  'mammon,  who  will  commit  to  your    Tim.  vi.  17- 

12  trust  the  true  riches  ?     And  if  ye  have  not  been  faithful  in  that  ^  Mati.vi'.  24! 
which  is  another  man's,^^  who  shall  ^o  give  you  that  which  is  ^"j^^^J^^;^- 

13  your  own  }     "  No  servant  can  serve  two  masters  :   for  either  he  ^  M'att.vi.  24. 
will  hate  the  one,  and  love  the  other  ;  or  else  he  will  hold  to  the^' 

1  the  -  who  ^  as  wasting 

*  What  is  this  that  I  hear  ^  render  the 
^  canst                                         ''  And 

8  What  shall  I  do,  because  my  lord  taketh  aw^ay  the  stew^ardship  from  me  ? 

^  I  have  not  strength  to 

1°  And  calling  to  him  each  one  of  his  lord's  debtors,  he  ^^  He  saith 

^'^  the  unrighteous  steward,  ///.,  the  steward  of  unrighteousness 
13  sons  1*  for  ^^  the  light 

1^  out  of  ^"^  the  best  authorities  read  it  shall  fail 

1*  the  eternal  tabernacles.  ^^  another's  ^°  will  ^^  omit  the 


Chap.  XVI.  1-13.]        THE    GOSPEL   ACCORDING   TO    LUKE. 


451 


one,   and   despise    the    other.      Ye    cannot    serve    God    and 


mammon. 


Contents.  The  second  division  of  the  dis- 
course (chaps,  xv.-xvii.  10),  addressed  to  the  dis- 
ciples. The  parable  it  contains  presents  great 
difficulties  to  the  interpreter  ;  although  the  sense 
of  the  words  is  clear,  and  the  general  lesson  ob- 
vious. The  view  given  below  seems  to  present 
the  fewest  difficulties  ;  other  interpretations  are 
indicated  in  passing. 

Ver.  I.  To  the  disciples.  To  the  body  of  the 
disciples,  including  the  publicans  for  whom  the 
parable  had  a  special  adaptation.  That  the  Phar- 
isees also  heard  what  He  said  appears  from  ver. 
14.  —  A  certain  rich  man.  This  represents  God, 
the  Possessor  of  all  things.  To  none  other  do 
men  really  stand  in  the  relation  of  stewards. 
The  only  objection  to  this  interpretation,  arising 
in  ver.  8,  is  answered  by  that  verse  itself,  which 
indicates  that  the  whole  parable  is  borrowed  from 
the  actions  of  '  the  sons  of  this  world,'  and  only 
partially  applicable  to  '  the  sons  of  the  light.' 
The  view  that  mammon  is  meant  involves  great 
difficulties.  A  reference  to  Satan  is  far  fetched. 
Existing  political  circumstances  may  have  sug- 
gested some  points  in  the  parable,  but  a  direct 
application  to  these  things  is  out  of  the  question. 
(For  example  :  some  think  the  Romans  are  rep- 
resented by  the  rich  man,  the  publicans  by  his 
steward  ;  others  that  the  former  represents  the 
Emperor,  the  latter  a  governor  like  Pilate,  etc.) 
Other  views  seem  to  imply  that  our  Lord  spoke 
the  parable  to  puzzle  His  hearers.  —  A  steward. 
Such  stewards  were  often  slaves,  but  this  one  was 
evidently  free.  He  represents  Christ's  disciples, 
but  especially  then  the  publicans,  who,  being  in 
many  cases  rich,  needed  such  instruction.  (Zac-' 
chseus  may  have  heard  of  the  lesson,  see  chap, 
xix.  8).  — Was  accused.  The  accusation  was  true 
(ver.  3),  but  probably  malicious  also.  — As  wast- 
ing his  goods.  He  led  a  life  of  luxury  on  his 
lord's  means.  In  how  many  ways  is  this  accusa- 
tion true  of  Christ's  disciples  !  — The  plain  state- 
ment, that  the  property  of  the  master  was  wasted, 
opposes  the  explanation  that  he  had  added  a 
profit  for  himself  to  the  rents,  etc.,  of  the  tenants 
and  debtors.  According  to  this,  the  transaction 
in  vers.  5-7  was  simply  an  alteration  to  the  fair 
rent.  But  this  would  be  no  real  restitution.  The 
view  that  mammon  is  the  lord,  involves  here  the 
strange  idea  that  this  waste  is  equivalent  to  en- 
tering the  service  of  Christ,  since  they  could  not 
'  serve  (5lod  and  mammon.'  And  so  throughout 
the  whole,  this  interpretation  compels  us  to  take 
the  worst  acts  in  the  parable  as  representing  the 
best  in  the  application. 

Ver.  2.  What  is  this  that  I  hear  of  thee,  /.  e., 
explain  this  report.  —  Render  the  account  of  thy 
stewardship.  No  previous  reckoning  had  been 
made  :  regular  statements  were  then  unusual.  — 
Canst  no  longer  be  steward.  The  correctness  of 
the  report  is  implied.  The  reference  is  to  the 
certainty  that  each  must  render  account  at  death 
to  God.  Death  in  every  case  is  the  consequence 
of  the  wasting  of  the  Lord's  goods.  The  pru- 
dence on  the  part  of  the  steward  began  when  he 
regarded  his  dismissal  as  certain,  but  took  place 
before  the  dismissal  itself.  The  reference  to 
mammon  as  the  lord  is  by  no  means  so  apt. 


Ver.  3.  What  shall  I  do,  etc.  In  his  uncer- 
tainty, he  carefully  considered  the  case,  and  this 
is  the  point  in  which  the  children  of  this  world 
are  so  often  wiser  than  the  children  of  light.  — I 
have  not  strength  to  dig.  His  life  of  luxury  had 
unfitted  him  for  that.  —  To  beg  I  am  ashamed. 
Because  of  his  past  position.  This  graphic  de- 
scription presents  certain  points  of  human  char- 
acter, but  cannot  be  further  used  in  the  inter- 
pretation. 

Ver.  4.  I  am  resolved,  etc.  The  plan  just 
strikes  him.  —  They,  /.  c,  the  debtors  with  whom 
he  intends  to  deal,  may  receive  into  their  houses. 
He  would  thus  secure  future  shelter  for  himself. 
Further  than  this  the  verse  must  not  be  pressed 
(see  ver.  9). 

Ver.  5.  Each  one  of  his  lord's  debtors.  The 
debtors  were  scarcely  tenants  or  contractors,  but 
more  probably  men  who  had  bought  and  not  yet 
paid  for  certain  stores  belonging  to  the  rich  man. 

—  Said  to  the  first.  We  have  two  examples  of 
what  happened  in  each  case. 

Ver.  6.  Hundred  measures,  or,  '  baths,'  =  the 
Ephah  in  dry  measure,  nearly  ten  gallons.  —  Take 
thy  bill,  lit.,  '  writings.'  The  document  in  the 
steward's  hands,  showing  the  obligation.  — Quick- 
ly. The  business  must  be  done  in  a  hurry. —  And 
write  fifty,  i.  e.,  alter  the  figure.  The  old  bond 
is  not  destroyed,  but  returned  to  the  debtor  to 
be  thus  altered.  The  supposition  that  the  stew- 
ard himself  made  up  the  difference  is  out  of  the 
question.  There  is  no  sign  of  penitence,  and 
the  man  was  not  able  to  do  it  (ver.  3). 

Ver.  7.  An  hundred  measures.  The  Hebrew 
measure  ('cor')  is  here  spoken  of,  equal  to  ten 
ephahs.  —  Write  eighty.  The  variation  in  the 
amount  deducted  is  without  any  special  meaning. 
Still  we  may  find  in  it  a  proof  of  the  steward's 
prudence.  He  knew  the  men  with  whom  he  had 
to  deal  and  acted  accordingly.  Christian  men 
too  often  slight  such  knowledge,  but  this  parable 
condemns  putting  a  premium  on  ignorance. 

Ver.  8.  And  his  lord,  i.  e.,  the  lord  of  the 
steward,  of  course,  not  the  Lord  Jesus.  —  The 
unjust  steward,  lit.,  '  the  steward  of  unrighteous- 
ness.' This  phrase  stamps  the  conduct  of  the 
steward  as  immoral  ;  and  in  this  aspect  as  un- 
worthy of  imitation.  But  the  point  to  which 
prominence  is  given  follows  :  bedause  he  had  acted 
wisely,  shrewdly,  prudently.  The  master  had  dis- 
covered the  trick,  yet  praises  his  steward  ;  for  in 
the  parable  both  are  sons  of  this  world,  or  '  age.' 

—  Wiser  (not  absolutely,  but)  for  their  genera- 
tion (/.  e.,  in  their  dealings  with  one  another, 
since  the  whole  parable  is  drawn  from  thai 
sphere)  than  the  sons  of  the  light  (those  who 
are  really  Christians).  Worldly  men  act  pru- 
dently toward  one  another.  But  '  the  sons  of  the 
light'  in  their  dealings  with  one  anoth,er  ('for 
their  generation  '),  often  lack  the  prudence  here 
commended.  In  the  use  of  money,  in  the  use  of 
all  those  powers  committed  to  us  by  God,  which 
find  in  '  this  world  '  the  only  sphere  for  their  use, 
Christians  too  often  fail  to  act  with  prudence. 
The  steward  carefully  considered  his  situation ; 
but  Christians  very  often  fail  to  look  at  their 
duty  in  the  light  of  their  knowledge,  and  to  act 


452 


THE    GOSPEL  ACCORDING   TO    LUKE.        [Chap.  XVL  14-31. 


as  common  sense  would  dictate,  when  once  the 
premises  about  God  and  Christ,  things  temporal 
and  eternal,  are  admitted.  There  is  no  self-con- 
fessed folly  so  great  as  that  of  a  son  of  the  light 
who  lives  as  if  money-getting  were  the  end  of 
his  existence.  Of  course  there  is  a  still  higher 
wisdom  implied. 

Ver.  9.  And  I  say  unto  you.  The  last  verse 
contains  the  commendation  of  one  of  '  the  sons 
of  this  world  ; '  here  we  have  a  recommendation 
to  'the  sons  of  the  light.'  —  Make  to  yourselves 
friends  out  of  the  mammon.  By  using  money 
with  a  prudence  like  that  of  the  unjust  steward, 
but  under  a  higher  motive  and  with  better  means 
than  his,  gain  for  yourselves  '  friends,'  rather 
than  estates,  mansions,  etc.  '  Mammon  '  itself  is 
not  to  be  made  a  friend,  but  to  be  used  in  mak- 
ing the  friends.  —  Of  unrighteousness.  Mam- 
mon, the  personification  of  money,  commonly 
becomes  the  occasion  and  the  means  of  an  un- 
righteous course  of  conduct ;  for  this  and  other 
reasons  its  inherent  character  is  said  to  be  un- 
righteousness. —  That  when  it  shall  fail,  /.  e.,  the 
mammon,to  which  the  correct  reading  undoubtedly 
refers.  The  special  reference  is  to  death,  when  a 
man's  wealth  utterly  fails  ;  but  it  may  fail  before 
that.  —  They  may  receive  you,  i.  e.,  the  friends 
you  have  made.  These  '  friends  '  can  only 're- 
ceive '  us  into  the  eternal  tabernacles,  /.  e.,  in  the 
future  state  of  blessedness.  They  do  not  open 
heaven  for  any  one,  they  only  welcome  there. 
Of  course  only  those  friends,  thus  made,  who  be- 
long to  our  Lord's  kingdom,  are  included  here. 
They  may  help  us  heavenward  by  their  prayers 
before  they  go  there  to  '  receive  '  us.  There  are 
numerous  other  explanations  ;  for  example  :  the 
'  friends  '  are  the  angels,  who  welcome  those  who 
have  left  the  service  of  mammon,  using  the  in- 
terval (and  also  the  means  gained  in  that  service) 
so  as  to  make  such  friends.  This  leads  to  infer- 
ences bordering  on  what  is  immoral. 

Ver.  ID.  He  that  is  faithful,  etc.  Lest  it 
should  seem  strange  that  so  much  importance  is 
attached  to  the  proper  use  of  perishing  and  un- 
righteous wealth,  remember  the  great  principle  : 
'  He  that  is  faithful,'  etc.  — That  which  is  least, 
or  '  a  very  little.'     This  refers  to  earthly  posses- 


sions, and  the  faithfulness  is  the  wise  ai\d  pru- 
dent conduct  suggested  by  the  parable.  —  In 
much.  In  this  case  this  is  equivalent  to  :  '  the 
true  riches,'  '  your  own,'  the  inheritance  and  pos- 
session of  the  sons  of  the  light.  But  the  princi- 
ple is  general,  and  capable  of  a  great  variety  of 
applications.  This  verse  opposes  the  view  that 
the  service  of  mammon  is  meant  in  the  parable, 
for  according  to  that  interpretation  it  is  by  being 
unfaithful  to  mammon  that  true  fidelity  is  to  De 
reached. 

Ver.  II.  In  the  unrighteous  mammon.  In 
your  use  of  it,  i.  e.,  'faithful  in  that  which  is 
least.'  —  Who  will  commit  to  your  trust?  Such 
unfaithfulness  proves  us  unfaithful  in  much  (ver. 
10),  according  to  the  judgment  of  God,  who  will 
not  therefore  entrust  us  with  the  true  riches. 
The  word  'riches'  is  properly  supplied  in  the 
translation,  although  the  literal  sense  is  '  the 
true,'  that  which  is  real,  as  opposed  to  the  de- 
ceitful nature  of  earthly  wealth. 

Ver.  12.  In  that  which  is  another's.  Earthly 
wealth  is  .  held  in  trust  ;  the  true  riches  are  de- 
scribed as  your  own.  Wealth  can  never  form  a 
part  of  our  being,  is  never  permanently  in  our 
possession  ;  we  can  have  the  use  of  it,  but  in  no 
true  sense  own  it.  But  that  which  God  gives  to 
us  as  true  riches  will  form  a  part  of  our  eternal 
being,  is  our  inalienable  possession.  Because 
this  is  so  much  higher,  we  are  urged  to  be  faith- 
ful in  the  use  of  worldly  wealth,  believing  that  it 
is  not  ours,  butgentrusted  to  us  to  test  our  fidelity. 

Ver.  13.  Comp.  Matt.  vi.  24.  Since  the 
proper  use  of  wealth  is  for  God,  those  who  do 
not  thus  use  it  are  slaves  to  Mammon.  The  last 
verse  implies  that  wealth  is  not  our  own,  this  im- 
plies that  when  it  is  used  as  our  own,  the  pre- 
sumed owner  not  only  does  not  own  it,  but  him- 
self belongs  to  it.  —  There  is  not  a  word  here 
capable  of  a  communistic  interpretation.  Our 
Lord  speaks  of  wealth  as  '  that  which  is  least,' 
modern  socialism  regards  money  as  the  true 
riches.  In  principle,  practice,  and  result,  the  two 
systems  are  totally  divergent.  Christianity  is  the 
service  of  God,  socialism  the  service  of  mammon, 
—  judged  by  its  fruits,  'earthly,  sensual  '  and 
devilish. 


14 
15 


A 


Chapter  XVI.   14-31. 

The  Parable  of  the  Rich  Man  and  Lazarus. 

ND   the   Pharisees  also,  "  who  were  covetous,^  heard   all « 
these  things:    and   they  *  derided  ^  him.      And  he   said* 


unto  them,  Ye  are  they  which  ^  ''justify  yourselves  before  ^  men 


but  ^^  God   knoweth    your  hearts  :     for  *  that   which   is  highly  ^ 
esteemed^  among    men  •''is    abomination  in   the  sight  of  God.  ^ 

16  ^  The  law  and  the  prophets  were  until   John  :    since  ^   that   timcy 
the  kingdom '^  of  God  is  preached,  and   '*  every   man   presseth^*^ 

17  into  it.     And  ^  '  it  is  easier  for  heaven  and  earth  to  pass,  than 

18  one  tittle  of  the  law  to  fail.^^     *  Whosoever  ^1  putteth  away  his  ^ 

*  lovers  of  money  ^ 'scoffed  at  ^  ^^^^t  *  in  the  sight  of 

^  lofty  8  from  ''  or  the  good  tidings  of  the  kingdom 

^  forceth  his  way  ®  But  ^°  fall  ^^  Every  one  who 


2  Tim.  Hi.  2. 

Chap,  xxiii. 

35- 

Chap.  X.  29; 

comp  chap. 

xviii.  9,  14. 

Prov.    xxi. 

2. 

2  Sam.  xvi. 

7- 

Prov.  xvi.  5. 

Matt.  xi.  12, 

13- 

Comp. chap. 

XV.    I 

Matt.  V.  18. 
See  Matt.v 
32. 


Chap.  XVI.  14-31.]        THE   GOSPEL   ACCORDING   TO    LUKE.  453 

wife,  and  -marrieth  another,  committeth  adultery  :  and  whoso- 
ever 12  marrieth  her  ^^  that  is  put  away  from  her  ^^  husband 
committeth  adultery. 

19  There  ^^  was  a  certain  rich  man,  which  ^"^  was  clothed  in 
'purple    and  fine  linen,  and  "* fared  ^'   sumptuously  every  day  :  ^  Rev.  xviii. 

20  And  there  was  a  certain  beggar  named  Lazarus,  which  was  ^^  "'^^^\f'^'^- 

21  laid  at  his  "gate,  full  of  sores,     And  desiring  to  be  fed ^^  with  « 1^^^^.  ^a". 
the    crumbs    which  20   fell    from    the    rich  man's  table:  "  more- ^  ^?;"^3;"- ? 

22  over  2^  the  dogs  came  and  licked  his  sores.     And  it  came    to 

pass,  that  the  beggar  died,  and  was  carried  22  by  ^  the  angels  ^  ^f'chrp"' 
into  Abraham's  bosom:   the23    rich    man    also   died,    and    was     xH.isiHeK 

23  buried  ;      And  in  '^hell24  he  lifted  up  his  eyes,  being  in  tor- ^  Ps'.^xvi!' 10 ; 
ments,  and  seeth  Abraham  afar  off,  and  Lazarus  ''in  his  bosom,  r  Comp.'john 

24  And  he  cried  and  said,  'Father  Abraham,  have  mercy  on  me,  iVer'.%o; 

T  1  •  r    1   •       ^  •  chap.  iii.  8 ; 

and    send    Lazarus,    that    he  may  dip  the  tip  or  his  nnger  m    xix.  g. 
water,  and  'cool  my  tongue;    for  "  I  am  tormented-^    in    this    ^iv.  12. 

J  ^^         '  u  Comp.    Is. 

21;  flame.     But  Abraham  said,  Son,  remember  that  ''thou  in  thy    ixvi.24;see 

•J  '  '  .  a       Matt.  XXV. 

lifetime  receivedst   thy   good    things,  and   hkewise    Lazarus  26    41- 

J      o  o    '  y  Chap.  VI.  24; 

evil  thinsfs:    but    now2^    he    is    comforted,   and    thou   art    tor-    comp.  job 

o  '  XXI.  23. 

26  mented.2S  And  beside  all  this,  between  us,  and  you  there  is 
a  great  gulf  fixed :  so  that  they  which  would  28  pass  from 
hence  to  you  cannot  ;  ^^    neither  can    they    pass    to    us,    that 

27  woidd  come  ixovci  thence.'^*^  Then ^^  he  said,  I  pray  thee  there- 
fore,  father,    that    thou    wouldest    send    him    to    my    father's 

28  house  :     For  I  have  five  brethren  ;  that  he  '"  may  testify  unto  "'^^f \'''.'*°x'. 

29  them,  lest  they  also  come  into  this  place  of  torment.     Abra-    't^'^^'^- 
ham  saith  unto  him,^2  They  have  ^"  Moses  and  the    prophets  ;  ^  Ver.  31;. 

-'  '^        '■  Acts  XXVI. 

30  ^let    them  hear  them.     And  he  said,  Nay,  'father  Abraham:    22;  ^viii. 
but  if  one  went  unto'^'^  them  from  the  dead,  they  will  repent.  >  ^'on^v-John 

31  And    he    said    unto   him,    If    they    hear  not  -^  Moses  and   the 
prophets,  neither  will  they  be  persuaded,^"^  ^  though  one  rose  ^^  ^  xxvTn.'^i!-' 
from  the  dead.  "^llfT. 

12  the  best  authorities  read  he  that  ^^  one  ^*  a 

15  Now  there  ^^  and  he  "  faring 

18  And  a  certain  beggar  named  Lazarus  was  {accordiiig  to  the  best  authori- 

ties') 

19  filled  2°  the  crumbs  that  ^1  yea,  even 
■^  borne  away                        ^^  and  the                                2*  Greek  Hades 

25  in  anguish  -®  Lazarus  in  like  manner 

2'  the  best  authorities  read  xiO'w  here  -^  who  wish  to 

29  may  not  be  able  ^°  nor  any  cross  over  from  thence  to  us. 

31  And  32  (/ig  i}gst  authorities  read  But  Abraham  saith 

33  go  to  34  they  will  not  be  persuaded,  even  35  j-jgg 

Contents.      The   respon.se   of  the   Pharisees  a  respectable  worldly  man,  leading  a  godless  life 

(ver.  14)   called  forth  another  parable,  in  which  of  selfishness  ;    the  poor  man  was  one  of  a  class 

another  phase  of  the  same  great  truth    is  brought  despised  by  the  'covetous.'     Thus  the  sneer  of 

out,  namely,  that   neglect  of  the  proper  applica-  the  Pharisees  was  answered.     The  object  of  the 

tion   of  wealth  becomes   the   source   of   eternal  parable  was  not  to  make  a  new  revelation  about 

calamity.     The  rich  man  is  no  great  sinner,  but  the  future   state,  yet    while   using   the   popular 


454 


THE   GOSPEL  ACCORDING   TO   LUKE.         [Chap.  XVL  14-31. 


language  of  the  day  on  this  subject,  our  Lord's 
A'ords  must  reveal  the  truth  (see  on  ver.  22). 
Between  the  parable  and  the  occasion  of  it  (ver." 
14),  we  find  a  number  of  thoughts  (vers.  15-18), 
which  had  been  expressed  by  our  Lord  on  other 
occasions,  all  appropriate  to  the  Pharisees  at  this 
time.  The  connection  is  however  difficult  to 
trace,  see  on  vers.  16,  17. 

Ver.  14.  And  the  Pharisees  also.  The  pre- 
ceding parable  was  addressed  to  the  disciples 
(ver.  i),  but  the  Pharisees  heard  all  these  things. 
A  continued  act  is  meant,  here  and  in  what  fol- 
lows :  and  they  scoffed  at  him.  Their  feeling 
was  :  This  man  makes  riches  of  little  account, 
but  we  know  better ;  we  can  keep  our  wealth 
and  our  piety  too.  Hence  the  next  verse  is 
aimed  at  their  semblance  of  piety,  which  was  the 
basis  of  their  derision  of  Him. 

Ver.  15.  Ye  are  they  that  justify  yourselves, 
declare  yourselves  to  be  righteous  in  the  sight 
of  men ;  but  God  knoweth  your  hearts.  Plainly 
implying  that  in  Plis  sight  they  were  not  justified, 
accounted  as  righteous.  For  that  which  is  lofty 
among  men,  i.  e.,  considered  so  by  men.  —  Is 
abomination  in  the  sight  of  God.  Because  He 
knows  the  heart.  He  judges  differently  from  men, 
and  precisely  what  men  regard  most  highly  He 
regards  least.  This  general  truth  applies  to  the 
special  case  of  the  Pharisees. 

Vers.  16,  17.  These  verses  maybe  thus  para- 
phrased :  '  I  have  said  that  you  are  not  justified 
in  the  sight  of  God,  but  are  an  abomination  ;  and 
the  standard  of  this  judgment  is  one  that  you  ac- 
knowledge.'—  The  law  and  the  prophets  were  un- 
til John,  that  completed  the  preparatory  work, 
and  since  that  time  the  kingdom  of  God  has  been 
preached,  and  every  one  (people  of  all  classes, 
publicans  and  sinners)  forceth  his' way  into  it; 
but,  lest  you  might  infer  that  I  deny  your  right- 
eousness by  some  new  rule,  I  declare  to  you,  it  is 
easier,  etc..  Matt.  xi.  12,  13  ;  v. -iS. 

Ver.  18.  Every  one  who  putteth  away  Ms  wife, 
etc.  The  law  remains  valid  on  a  point  about 
which  many  of  the  Pharisees  were  altogether 
wrong  (comp.  Matt.  xix.  3-9).  If,  as  we  believe, 
the  verse  occurs  in  its  proper  connection,  there 
was  in  the  opinions  of  the  Pharisees  present  some 
occasion  for  referring  to  this  matter.  Very 
shortly  afterwards  this  class  tempted  Him  in  re- 
gard to  the  question  of  divorce.  An  allusion  to 
Herod's  conduct  is  unlikely,  since  his  case  was 
different.  Any  reference  to  spirittial  adultery 
(the  service  of  mammon)  seems  far-fetched.  On 
the  principle  here  laid  down,  see  on  Matt.  v.  31, 
32. 

Vers.  19-31.  The  Parable  of  the  Rich 
Man  and  Lazarus.  After  rebuking  the  Phar- 
isees, our  Lord  enforces  the  teaching  which  they 
derided  by  means  of  this  parable.  The  two 
characters  simply  represent  the  classes  to  which 
they  belong.  All  attempts  to  find  deeper  allusions 
are  unsuccessful,  for  example,  that  Herod  and 
John  are  meant,  or  Judaism  and  heathenism. 

Ver.  19.  A  certain  rich  man.  His  name  is  not 
given,  but  he  is  often  called  Dives,  which  is  the 
Latin  word  for  '  rich  man.'  Tradition  gives  him 
a  name  [Nitteue),  but  there  is  no  proof  that  an 
actual  person  was  referred  to.  —  In  purple.  The 
costly  material  for  upper  garments,  brought  from 
Tyre.  —  Fine  linen.  For  under  garments,  from 
Egypt ;  some  such  was  said  to  be  worth  twice  its 
weight  in  gold.  —  Faring  sumptuously  every  day. 
He  was  not  a  glutton,  nor  recklessly  extravagant, 


but  he  lived  well,  as  a  rich  man  could  afford  to  do. 
There  is  no  reason  for  supposing  that  he  was  a 
Sadducee  ;  doubtless  the  rich  among  the  Phari- 
sees also  lived  according  to  their  means  and  posi- 
tion. Nor  is  the  man  represented  as  specially  a 
sinner.  He  was  a  'son  of  this  world'  living  to 
himself,  without  trying  to  make  friends  out  of 
the  mammon  of  unrighteousness.  The  parable 
teaches  that  such  a  one  is  punished  after  death 


Murex  Purpura,  source  of   Tyrian  Dye. 

Ver.  20.  A  certain  beggar.  Introduced  in 
contrast  with  the  rich  man,  who  is  the  principal 
figure.  —  Named  Lazarus.  The  significant  name 
is  mentioned  in  this  case.  It  means  '  God  a 
help,'  not,  as  some  suppose,  'helpless.'  The 
Lazarus  of  this  parable  has  nothing  save  the 
name  in  common  with  Lazarus  of  Bethany.  We 
infer  from  the  name,  as  well  as  from  the  sequel, 
that  the  beggar  was  one  who  feared  God.  —  Was 
laid  at  his  gate.  The  rich  man  thus  had  an  op- 
portunity of  making  a  better  use  of  his  wealth, 
for  the  '  gate '  was  the  only  entrance  to  the  house 
itself.  —  Full  of  sores.  Covered  with  them.  They 
might  have  been  the  result  of  insufticient  food. 

Ver.  21.  And  desiring  to  be  filled,  etc.  Some 
think  he  did  not  even  obtain  this  desire,  and  thus 
heighten  the  negligence  of  the  rich  man.  —  The 
crumbs  which  fell,  lit.,  '  the  things  which  fell ;  ' 
the  best  authorities  omitting  '  crumbs.'  These 
would  scarcely  satisfy  him  ;  in  any  case  the  rich 
man  gave  himself  no  concern   about  the  matter. 

—  Yea,  even  the  dogs  came  and  licked  his  sores. 
The  dogs  sought  the  same  portion,  but  even  they 
alleviated  his  pain  by  licking  his  sores.  It  is  a 
mistake  to  suppose  that  they  heightened  his 
misery  by  licking  his  sores,  nor  is  there  any  proof 
that  they  snapped  up  what  he  wished  to  obtain. 
The  pity  of  the  wild  and  masterless  dogs  is  con- 
trasted with  the  indifference  of  the  rich  man. 

Ver.  22.  The  beggar  died.  No  mention  is 
made  of  his  funeral.  A  pauper's  burial  would 
attract  no  attention.  —  And  was  borne  away. 
His  soul  is  meant  (so  the  Rabbins  taught)  in  con- 
trast to  the  burial  of  the  body  of  the   rich  man. 

—  By  the  angels.  To  be  taken  literally.  The 
implied  contrast  is  with  the  pall-bearers  at  the 
rich  man's  funeral.  —  Into  Abraham's  bosom. 
This  was,  among  the  Jews,  a  metaphorical  ex- 
pression for  the  state  of  blessedness  after  death. 
It  is  not  exactly  equivalent  to  '  heaven,'  but  rather 
to  'Paradise  '  (Luke  xxiii.  43),  the  happy  side  of 
the  state  of  the  dead.  Our  Lord  throughout 
adopts  the  popular  language  of  the  Jews,  with- 
out in  any  way  implying  that  it  was  incorrect. 
Had  it  implied  error.  He  would  doubtless  have 
so  indicated.  The  beggar  died  first,  being  taken 
from  his  sufferings  ;  the  other  was  given  longer 
space  for  repentance.  — The  rich  man — was  bu- 
ried. The  funeral  doubtless  corresponded  with 
his  life,  —  was  magnificent. 


Chap.  XVI.  14-31-]         THE   GOSPEL  ACCORDING   TO   LUKE. 


455 


■  Ver.  23.  And  in  hell,  Greek,  '  Hades,'  i.  e., 
in  the  state  or  place  of  departed  spirits ;  which 
must  not  be  confounded  with  Gehenna,  the  final 
state  of  eternal  punishment,  since  in  this  case  it 
includes  'Abraham's  bosom.'  —  He  lifted  aphis 
eyes.  Either  he  looked  up  to  a  higher  place,  or 
he  now  became  fully  conscious.  —  Being  in  tor- 
ments. The  rich  man  was  in  a  place  of  punish- 
ment ;  for  the  whole  parable  turns  on  this  point. 
Physical  torment  is  not  implied,  save  so  far  as 
it  is  necessary  for  the  figurative  representation. 
The  rich  man's  body  was  buried.  —  Seeth  Abra- 
ham afar  off.  According  to  the  Jewish  notion, 
Paradise  and  Gehenna  are  so  situated  that  one  is 
visible  from  the  other.  A  literal  sense  is  not  to 
be  pressed,  any  more  than  in  the  previous  part  of 
the  verse.  The  recognition  of  Abraham  points  to 
the  fact  that  descent  from  Abraham,  even  when 
acknowledged  in  that  state  after  death  (ver.  25), 
is  in  itself  of  no  avail. — In  his  bosom.  Strictly 
figurative. 

Ver.  24.  Father  Abraham.  Even  there  the 
man  does  not  forget  that  he  is  a  Jew.  —  Send 
Lazarus.  It  is  possible,  but  not  probable,  that 
he  still  fancies  he  has  some  right  to  the  services 
of  one  who  was  his  inferior  on  earth.  — That  he 
may  dip  ....  cool  my  tongue.  The  reason  for 
this  request  is  given  :  for  I  am  in  anguish  in  this 
flame.  Our  Lord  uses  this  figure  to  represent 
a  fearful  truth.  Though  entirely  figurative,  it 
means  that  the  souls  of  the  impenitent  after 
death  suffer  as  terribly  as  though  fire  were  tor- 
menting their  bodies.  The  close  relation  be- 
tween sin  and  its  punishment  is  suggested  by  the 
mention  of  the  tongiie.  The  chief  organ  of  sin 
becomes  the  chief  organ  of  punishment.  The 
conditions  are  reversed :  the  former  rich  man, 
now  in  torment,  would  be  glad  to  receive  refresh- 
ment from  the  despised  beggar,  now  in  blessed- 
ness.    Each  retains  his  character. 

Ver.  25.  Son.  The  relation  is  acknowledged, 
in  a  tone  of  pity  and  tenderness,  but  that  is  of 
no  avail.  —  Bemember.  Memory  remains  and  is 
intensified  in  that  state  ;  it  is  here  appealed  to  so 
as  to  prove  to  the  man  in  torment  the  picture  of 
his  lot.  —  In  thy  life-time.  Contrasted  with 
'  now.'  —  Didst  receive.  So  that  there  is  nothing 
left  to  be  given  you.  —  Thy  good  things.  '  Thy ' 
is  emphatic  ;  what  he  had  on  earth,  his  wealth, 
was  regarded  as  his  chief  good.  Hence  he  re- 
ceived all  his  portion  there.  The  connection  with 
the  preceding  parable  suggests  that  if  he  had 
made  friends  out  of  the  mammon  of  unrighteous- 
ness, there  would  have  been  some  of  the  '  good 
things'  available  for  another  world. — Lazarus 
in  like  manner  evil  things.  All  the  good  for 
one  had  come  on  earth  ;  '  in  like  manner '  all  the 
evil  for  the  other.  —  But  now,  etc.  The  reason 
was  not  that  Lazarus  had  been  poor  and  the  other 
man  rich.  It  was  the  rich  man's  estimate  of  his 
wealth,  of  which  Abraham  spoke.  So  we  may 
infer  that  it  was*  the  conduct  of  Lazarus  under 
affliction  and  poverty  which  is  alluded  to.  Comp. 
also  vers.  27-31. 

Ver.  26.  And  beside  all  this.  Besides  the 
moral  impropriety  of  granting  the  request,  the 
wish  was  an  impossible  one.  God  has  immuta- 
bly decreed  otherwise :  there  is  a  great  gulf 
fixed.  The  figure  is  that  of  an  unfathomable 
abyss  which  cannot  be  spanned.  Here  our  Lord 
reveals  what  was  unknown  to  the  popular  mind 
of  that  time.  —  That.  In  the  world  of  departed 
spirits,  according  to   our  Lord's   imagery,   where 


He  deviates  from  the  popular  notions,  a  change 
of  state  is  impossible  ;  God  has  so  ordered  it.  Pur- 
gatory and  repentance  after  death  find  no  sup- 
port here. 

Vers.  27,  28.  I  pray  thee  therefore,  etc.  His 
brethren  were  living  as  he  had  done.  '  This  is 
the  believing  and  trembling  of  James  ii.  9.  His 
eyes  are  now  opened  to  the  truth  ;  and  no  won- 
der that  his  natural  sympathies  are  awakened  for 
his  brethren.  That  a  lost  spirit  should  feel  and 
express  such  sympathy  is  not  to  be  wondered  at ; 
the  misery  of  such  will  be  very  much  heightened 
by  the  awakened  and  active  state  of  those  higher 
faculties  and  feelings  which  selfishness  and  the 
body  kept  down  here.'     Alford. 

Ver.  29.  They  have  Moses  and  the  prophets, 
i.  e.,  the  Old  Testament.  —  Let  them  hear  them. 
This  implies  that  these  men,  though  children  of 
Abraham  and  possessors  of  the  Old  Testament, 
had  never  rightly  attended  to  it. 

Ver.  30.  Nay,  father  Abraham.  This  scarcely 
means  :  they  will  not  hear  them,  but  rather.  Nay, 
but  make  the  matter  more  sure.  The  advocate 
of  more  decided  'spiritual  manifestations'  is  a 
lost  and  still  impenitent  soul,  without  real  dis- 
cernment as  to  the  best  means  of  grace. 

Ver.  31.  If  they  hear  not  Moses,  etc.  The 
Old  Testament  Scriptures  were  sufficient  to  lead 
them  to  repentance,  and  if  they  were  not  rightly 
affected  by  them,  no  appearance  from  the  other 
world  would  awsiken  faith,  conviction  of  the  truth. 
For  the  Jews  at  that  time  the  Old  Testament 
was  sufficient.  Those  who  do  not  hear  when  God 
speaks,  will  not  hear  the  truth  about  the  other 
world,  even  if  a  message  came  from  it.  Granting 
the  possibility  of  such  message,  we  must,  from 
this  verse,  deny  any  mo7'al  advantage  to  be  de- 
rived from  it.  According  to  our  view  of  the 
chronology,  the  raising  of  Lazarus  had  already 
occurred  ;  and  this,  so  far  from  convincing  the 
Pharisees,  who  were  now  addressed,  led  to  their 
bitterest  opposition.  Our  Lord  rose  from  the 
dead,  but  did  not  appear  to  the  Pharisees  ;  and 
the  testimony  concerning  His  resurrection  pro- 
duced no  important  results  among  them.  The 
prerequisite  to  the  conversion  of  a  Jew  to  faith 
in  the  risen  Lord  was  an  earnest  listening  to 
what  God  had  spoken  before. 

The  FaxuRE  World,  in  the  light  of  this 
parable.  Our  Lord  here  assumes  :  ( I )  that  all 
live  after  death  ;  (2)  that  in  the  state  of  the  dis- 
embodied dead,  there  are  two  classes,  which  re- 
main unchanged  :  the  punished  and  the  blessed  ; 
(3)  that  the  disembodied  spirits  retain  their  per- 
sonality and  their  memory  ;  and  that  one  element 
of  torment  is  the  apprehension,  on  the  part  of 
the  lost,  of  what  they  would  not  believe  on  earth, 
without  any  corresponding  moral  effect ;  so  that 
even  natural  sympathy  only  increases  their  misery. 
The  parable,  especially  in  its  closing  verse,  cau- 
tions against  too  great  curiosity  on  this  subject. 
The  answer  He  puts  in  the  mouth  of  Abraham 
is  not  only  opposed  to  modern  'spiritualism,'  but 
also  to  attempts  to  work  upon  the  conscience 
and  awaken  faith  by  graphic  portrayals  of  future 
misery.  If  Lazarus,  coming  from  Abraham's 
bosom  and  a  witness  of  the  sufferings  of  Dives, 
could  do  no  good  to  those  who  were  disobedient 
to  the  simple  words  of  Divine  revelation,  little 
good  can  be  expected  from  the  most  vivid  d^ 
scriptions  made  by  those  who  have  never  been 
there.  Dante's  Inferno  has  done  little  for  Chris- 
tianity. 


456 


THE   GOSPEL   ACCORDING   TO    LUKE.        [Chap.  XVIL  i-io. 


Chapter  XVII.   i-io. 
Further  Discourse  on  Genuine  Faith,  which  overcomes  Ojfeiices. 


1  ''  I  ^HEN  said  lie  ^  unto  the  ^  disciples,  "  It  is  impossible  but  «  Matt,  xviii 

J-     that   offences   will  "^  come  :    but  woe   imto  him,  through 

2  whom  they  come  !     *  It  were  better*  for  him  that  a  millstone  b  Matt,  xviii. 

1  1   •  1  c  r       ^ '  Mark  ix 

were  hanged  about  his  neck,  and  he  cast  °  into  the  sea,   than  "    42- 

3  that  he  should  offend  one  of  these  little  ones.''^     Take  heed  to 
yourselves:  ^  If  thy   brother  trespass^  against   thee,^  d  j-gj-j^j^g  c  Matt.  xvm. 

4  him;  and  if  he  repent,  forgive  him.  And  if  he  trespass  ^ '^^^""■'^•' 
against   thee  *  seven   times   in   a  ^^  day,   and   seven  times  in  a  ^  Comp.Matt 

^  -^  xviii.  21. 

day  ^^  turn  again  to  thee,  saying,    I    repent ;    thou  shalt  forgive 
him. 

5  And  •''the  apostles  said  unto  the   Lord,  s' Increase  our  faith. -^  ^ee  ^Mark 

6  And  the  Lord  said,  "  If  ye  had  ^^  faith  as  a  grain  of  mustard  ^  P°'^P;^^^'''' 
seed,  ye  might  ^^  say  unto  this  'sycamine  tree,  Be  thou  plucked  '' ^vii.  2^.*'^' 
up  by  the  root.^*  and  be  thou  planted  in  the  sea  ;  and  it  should  ^^  '  xiTi'.' '''"''■ 

7  obey  you.     But  which  ^^  of  you,  having  a  servant  ploughing  or 
feeding  cattle,^^  will  ^''  say  unto   him  by  and*  by,^^   when   he   is 

8  come  from  the  field,  Go  ^^  afid  sit  down  to  meat .''     And  will  not 
rather  say  unto  him.  Make  ready  wherewith    I    may   sup,-*^  and 

yt-g-ird  thyself,  and  serve  me,  till  I  have  eaten  and  drunken  ;  and  ^  See  chap 

9  afterward    thou   shalt   eat   and  drink  .?      Doth  he  thank  that  ^^ 
servant  because  he  did  the  things  that  were  commanded  him  } 

10  I  trow  not.^^      So  likewise  ye,^^  when  ye  shall  have  done  all 
those   things  which ^  are   commanded   you,  say,  We  are  'un- 
profitable servants  :  we  have  done   that  which   was  "^^   our 
to  do. 


/  Matt.   XXV. 
30 :    comp. 
1     ,  Job  xxii.  2, 

duty       \  .  XXXV.  7  ; 
Rom.  xi.  35. 


1  And  he  said  -^  his 

*  gain  ^  were  thrown 

''  cause  one  of  these  little  ones  to  stumble 
^  the  best  authorities  omit  against  thee 

'^  the  best  authorities  omit  in  a  day 

^^  would  ^*  rooted  up 

^®  keeping  shee-p  "  that  will 

^^  ■  Come  straightway  '^^  or  my  supper 

^■^  the  best  authorities  omit  him  and  I  trow  not. 

^^  Even  so  ye  also  '^*  the  things  that 


o?nit  will 

^  rather  than 

^  sin 

10  the 

i''^  have 
1^  who  is  thei'e 
^^  07nit  by  and  by 

21  the 

2^  it  was 


Part  of  the  discourse  began  in  chap.  xv.  4, 
and  addressed  to  the  disciples  (ver.  i).  Some  of 
the  thoughts  are  found  in  Matt,  xviii.,  but  the 
latter  part  of  the  section  is  peculiar  to  Luke. 
'  Ver.  I.  To  Ms  disciples.  All  the  followers  of 
our  Lord  who  were  present ;  since  ver.  5  men- 
tions '  the  Apostles.'  It  is  impossible,  etc.  See 
on  Matt,  xviii.  6,  7.  The  connection  is  plain  : 
the  Pharisees  had  already  derided  Him  (xvi.  14), 
and,  having  taken  greater  offence  at  the  last 
parable,  had  probably  gone  off.  The  design  was 
to  counteract  the  influence  which  this  behavior 
might  have  upon  the  new  disciples  ('the  publi- 


cans and  sinners '),  who  had  been  accustomed  to 
look  up  to  the  Pharisees. 

Ver.  2.  Gain.  Peculiar  to  Luke.  The  refer- 
ence to  the  effect  of  the  behavior  of  the  Phari- 
sees is  sustained  by  the  mention  of  little  ones. 

Ver.  3.  Take  heed  to  yourselves.  Precisely 
this  class  needed  this  caution.  For  as  they  had 
been  so  lately  sinners  they  would  be  most  likely  to 
give  occasion  of  stumbling  ;  and  as  new  converts  of 
this  class  are  enthusiastic,  they  would  readily  stum- 
ble themselves.     See  on  Matt,  xviii.  is,  21,  22. 

Ver.  4.  Turn  again  to  thee.  Confession  is 
plainly  demanded  here,  as  rebuke  had  been  in  ver. 


Chap.  XVII.  1-19.]  THE    GOSPEL   ACCORDING    TO    LUKE. 


457 


3.  Christian  confession  may  be  as  rare  as  proper 
Christian  rebuke. 

Ver.  5.  And  the  apostles  said.  This  is  the 
only  instance  in  the  Gospels,  where  the  Apostles 
as  such  make  a  request  in  common.  —  Increase 
our  faith,  lit.,  '  add  to  us  faith,'  /.  e.,  give  us  more 
faith.  They  felt  themselves  unequal  to  the  duty 
of  forgiving  love  enjoined  upon  them  (vers.  3,  4). 
They  had  been  taught  this  before,  and  no  doubt 
in  the  mean  time  had  learned  their  insufficiency. 
Those  who  offer  the  prayer  should  remember  the 
occasion  of  it. 

Ver.  6.  If  ye  have  faith,  ^c.  See  on  Matt, 
xyii.  20  ;  xxi.  21.  The  original  implies  that  they 
had  not  so  great  faith,  though  it  does  not  assert 
that  they  had  none.  —  This  sycamine  tree.  The 
discourse  was  probably  uttered  in  the  open  air, 
and  the  tree  near  by,  as  the  mountains  were  on 
the  other  occasions  when  a  similar  saying  was 
uttered.  The  mulberry  tree  seems  to  be  meant, 
not  the  sycamore  (chap.  xix.  4).  Some  argue 
that  the  latter  is  meant,  because  it  is  more  com- 
mon in  Palestine  and  a  sturdier  tree ;  but  the 
original  points  to  the  former.  —  The  promise 
here  given  is  even  stronger  than  that  in  Matthew, 
for  the  tree  is  represented  as  being  planted  in 
the  sea, where  growth  is  ordinarily  impossible.  — 
And  it  should  obey  you ;  the  tree  being  repre- 
sented a  living  thing.  —  This  promise  is  mis- 
understood, only  when  miracles  of  power  are  put 
above  miracles  of  grace.  The  whole  passage 
may  be  thus  paraphrased  :  You  think  the  duties 
I  enjoin  too  hard  for  your  faith,  but  this  shows 
that  you  have  as  yet  no  faith  of  the  high  order 
you  ought  to  have,  for  the  smallest  measure  of 
such  a  faith  would  enable  you  to  do  what  seems 
altogether  impossible  in  the  natural  world  ;  and 
so  much  the  more  in  spiritual  things,  since  real 
faith  is  preeminently  spiritual  power. 

Ver.  7.  But  who  is  there  of  you.  The  con- 
nection is  :  beware  of  thinking  that  you  have  any 
merit  in  the  great  results  accomplished  by  faith. 
The  thought  of  their  enduring  in  faith  so  long  as 
the  day  of  their  labor  lasted,  is  also  included. 
By  such  views  of  their  unprofitableness  and  of 
the  need  of  patient  endurance  their  faith  would 
be  increased.  —  A  servant.  A  bond-servant, 
entirely  dependent  on  his  master's  will.  —  Plough- 
ing or  keeping  sheep.  There  may  be  an  allusion 
to  the  two  kinds  of  apostolic  duty  :  breaking  up 
the  fallow  ground  and  feeding  the  Lord's  people  ; 
but  the  main  thought  is  that  the  servant  is  doing 
what  his  master  has  ordered   him   to   do. — Come 


straightway  (the  E.  V.  misplaces  this  word,  ren- 
dering it  'by  and  by'):  this  is  contrasted  with 
'afterward  '   (ver.  8). 

Ver.  8.  Will  not  rather !  This  assumes  an 
affirmative  answer.  —  Make  ready,  etc.  As  a 
matter  of  right  this  was  all  that  could  be  ex- 
pected. But  compare  chap.  xii.  37,  where  the 
very  reverse  is  promised.  There  the  privileges 
of  a  state  of  grace  are  spoken  of  ;  here  our  Lord 
is  telling  of  what  could  be  expected  on  the  ground 
of  merit. 

Ver.  9.  Doth  he  thank,  etc.  Then  it  was  not 
the  custom  to  do  so  ;  and  that  it  is  so  now  is 
owing  solely  to  the  influence  of  the  religion  of 
Christ.  On  the  former  fact  the  illustration  is 
based,  from  the  latter  we  infer  that  our  Lord  is 
not  saying  what  ought  to  be  done  by  an  earthly 
master.  God  is  never  bound  to  thank  us  for  our 
service,  as  an  earthly  master  might  be,  and  the 
whole  parable  is  directed  against  our  choosing  to 
remain  in  the  relation  of  servants  instead  of  ac- 
cepting that  of  sons.  If  we  want  wages  for  our 
work,  then  we  are  servants. 

Ver.  10.  Even  so  ye  also.  The  application, 
here  plainly  made,  is  that  nothing  can  be  claimed 
in  God's  service  on  the  ground  of  merit.  Even 
'  the  Apostles  '  (ver.  5)  could  make  no  such  claim. 
The  verse  should  guard  the  interpretation  of  the 
parable  of  the  unjust  steward  from  the  idea  that 
earthly  wealth  can  buy  heavenly  favor.  From  God 
we  can  claim  nothing,  save  as  He  has  promised 
it.  —  When  ye  have  dotie  all,  etc.  Our  Lord  does 
not  say  that  they  would  or  could  do  all.  The 
fact  that  none  have  done  so,  makes  the  argument 
the  stronger.  —  Say  we  are  unprofitable  servants, 
etc.  '  Unprofitable  '  here  does  not  have  a  bad 
sense.  Any  profit  or  merit  would  arise  from  the 
servant's  doing  more  than  his  duty,  but  if  he  did 
all  his  duty,  while  no  blame  could  attach  to  him, 
no  merit  could  be  allowed.  Thus  all  works  of 
supererogation  are  denied,  and  all  claim  on  the 
ground  of  our  goodness  or  fidelity.  The  moral 
necessity  for  justification  of  faith,  afterwards  so 
plainly  stated  by  Paul,  is  found  in  this  verse  ; 
but  He  who  uttered  it  is  Himself  the  Object  of 
that  faith.  He  was  kind  and  merciful  in  thus 
speaking,  for  the  words,  apparently  severe,  are 
not  only  true,  but  so  necessary  to  keep  our  pride 
from  leading  us  away  from  Christ.  It  is  better 
that  we  should  confess  to  the  Master  :  '  we  are 
unprofitable  servants,'  than  that  He  should  call 
us  so  (Matt.  XXV.  30).  —  With  this  thought,  the 
series  of  discourses  closes. 


Chapter  XVII.   11-19. 
Healing  of  Ten  Lepers. 

11  A   ND  it  came  to  pass,  "as  he  went  ^  to  Jerusalem,  *that  he 

12  1\.  passecP  through  the  midst  of^  Samaria  and  Gahlee.    And 
as  he  entered  into  a  certain  village,  there  met  him  ten  men  that 

13  were  lepers,  '^ which ^  stood   afar  off:  And  they  lifted  up  tJieir 

14  voices,  and  said,^  Jesus,  ''Master,  have  mercy  on  us.    And  when 


a  Chap.    ix. 

51 ;  xviii.  31. 
b  See   Matt. 

xix.   I ; 

comp.  John 

iv.  3,  4- 

c  Lev.  xiii.  45, 

46. 
d  See  chap.  v. 

5- 


^  they  were  on  their  way  {according  to  the  best  authorities) 
*  was  passing  ^  between  ^  who 


saying 


4.58  THE   GOSPEL   ACCORDING   TO    LUKE.        [Chap.  XVIL  11-19. 

he  saw  them,  he  said  unto  them,  Go  ^  *  shew  yourselves  unto  the  ''  ^f Mau^viii'. 
priests.     And  it  came   to  pass,  that,  as  they  went,  they  were    X^^"^^^' "' 

15  cleansed.     And  one  of  them,  when  he  saw  that  he  was  healed, 

16  turned  back,  and  ^  with  a  loud  voice  ^  glorified  ^  God,  And  »  fell  ^  fm.  it^^' 


down  on  /its  face  at  his  feet,  giving  him  thanks  :  and  he  was  *a 


j^  I  Cor.  xiv. 

25- 

17  Samaritan.     And  Jesus  answering  said.  Were  there  not  ten  ^    5.^^ 

18  cleansed  .-'  but  where  are  the  nine.-*     There  are  not^*^  found  that 

19  returned   to  give  glory  to  God,  save  this  '  stranger.^^     And  he  :  is.  ixi.  5. 
said  unto  him,  Arise,^  go  thy  way  :  *  thy  faith  hath  made  thee  ^  Chap.  xviii 

whole.^2  Mark  X.  52. 


^  insert  and  ' 

1°  Were  there  none 


omit  and  ^  glorifying 

"  (?)  instead  of  {.) 


®  Were  not  the  ten 
^2  or  saved  thee 


Chronology.  The  date  of  this  incident  has 
been  much  discussed.  It  evidently  belongs  to 
the  general  journey  to  Jerusalem  spoken  of  in 
chap.  ix.  51.  Robinson  and  many  other  harmo- 
nists place  it  at  the  beginning  of  the  journey,  just 


Zion  Gate  and  Lepers    Quarter   Jerusalem 

after  the  rejection  by  the  Samaritan  village  (cha-. 
ix.  52-56).  The  preceding  chapters  (xiii.  lo-xvn. 
10)  narrate  what  can  be  most  naturally  placed  in 
Perea,  and  what  follows  (xvii.  20-xviii.  34)  also 
belongs  to  that  district,  since  Matthew  and  Mark 
distinctly  affirm  this  in  regard  to  a  number  of 
the  incidents.  But  we  find  no  distinct  evidence 
of  any  other  journey  which  would  touch  upon  the 
borders  of  Samaria  and  Galilee,  except  the  one  re- 
ferred to  in  Luke  ix.  51,  and  also  in  Matt.  xix.  i  ; 
Mark  X.  i.  Other  views:  (i)  That  all  the  pre- 
vious incidents  belong  to  Galilee,  and  that  this  is 
a  journey  from  Galilee  to  Jericho  (xviii.  35).  (2) 
This  healing  took  place  during  an  excursion  from 
Ephraim  (John  xi.  54),  or  (3)  during  the  journey 
rorn  Ephraim  to  Jerusalem  (Andrews)  ;  the 
aising  of  Lazarus  having  occurred  after  the  dis- 


course last  recorded.  But  of  this  there  is  no 
proof,  and  '  Galilee  '  was  too  far  off  to  be  even 
skirted  in  such  a  journey. 

Ver.  n  As  they  were  on  their  way  to  Jeru- 
salem. The  correct  reading  leaves  the  time  quite 
indefinite;  comp.  chap.  ix.  51. — Between  Sama- 
ria and  Galilee.  This  seems  to  be  the  sense  of 
the  correct  reading.  There  is  no  such  journey 
recorded  by  any  of  the  Evangelists  except  that 
from  Galilee  about  the  time  of  the  Feast  of  Tab- 
ernacles. There  is  no  hint  (unless  this  verse  be 
an  exception),  that  He  ever  approached  Galilee 
after  that  time.  Our  Lord  at  that  time  passed 
into  Samaria,  but  after  the  rejection  mentioned  by 
Luke  (ix.  52-56)  skirted  the  borders  for  a  time, 
probably  from  west  to  east,  reaching  Jerusalem 
by  the  valley  of  the  Jordan.  It  may  be  that  He 
passed  through  Perea  at  this  time,  but  this  is  not 
certain.  Samaria  is  mentioned  first,  because  it 
was  nearest  to  Jerusalem,  which  had  just  been 
named.  The  E.  V.  '  through  the  midst  of  Samaria 
and  Galilee,'  implies  a  journey  directly  through 
the  middle,  first  of  Samaria,  then  of  Galilee,  to-, 
wards  Jerusalem  ;  which  is  an  absurdity,  Samaria 
lying  between  Galilee  and  Jerusalem. 

Ver.  12.  As  he  entered.  The  incident  prob- 
ably occurred  outside  the  village.  —  Ten  lepers. 
Misery  had  united  them,  although  they  were  of 
different  races  ;  comp.  a  similar  company,  2  Kings 
ix.  3.  —  Who  stood  afar  off.  Because  of  their  un- 
cleanness.  See  on  Matt.  viii.  2  ;  and  comp.  the 
Levitical  requirements  :  Lev.  xiii.  46 ;  Num.  v.  2. 

Ver.    13.     And  they,  'they'  is  emphatic;    the 

first  step  was  taken  on  their  part.  —  Jesus,  Master, 

etc.     These   people   in   an   obscure  village,   iso- 

ited    .00  by  their  disease,  knew  our  Lord  and 

called  upon  Him  by  name. 

Ver.  14.  And  when  he  saw  them.  Attracted 
by  their  cry.  This  miracle  brings  out  the  human 
side  of  the  work  of  salvation  most  fully.  —  Go 
and  shew  yourselves,  etc.  This  command  fol- 
lowed the  healing  in  the  first  miracle  of  this  kind 
recorded  in  the  Gospels  (Matt.  viii.  4) ;  here  it 
precedes  it.  Our  Lord  would  test  their  faith  by 
their  obedience,  and,  as  it  further  appears,  teach 
a  lesson  respecting  love  and  gratitude,  useful  for 
the  church  in  all  ages.  —  As  they  went,  or,  'were 
going,'  on  the  way,  they  were  cleansed.  While 
they  obeyed,  not  because  of  their  obedience,  but 
because  of  the  faith  it  expressed,  they  were  healed. 
No  one  need  wait  to  know  all  the  truth  before  he 
can  really  believe  and  be  saved  ;  let  him  believe 


Chap.  XVII.  II-37-]         THE   GOSPEL   ACCORDING   TO   LUKE. 


459 


what  he  has  heard  the  Lord  say  ;  if  he  really 
believes  he  will  act  accordingly,  and  the  spiritual 
healing  promised  to  faith  will  come  from  the 
Saviour.  Personal  faith  in  a  personal  Lord  Jesus 
Christ  is  commanded ;  fuller  knowledge  will 
come  afterwards  and  serve  to  increase  the  faith. 

Ver.  15.  Ona  of  them,  etc.  The  description  is 
graphic,  the  healing  took  place  immediately. — 
Turned  back.  They  were  still  on  their  way  to  the 
priests.  —  "With  a  loud  voice.  There  may  be  an 
allusion  to  the  clearness  of  voice  resulting  from 
the  cure  of  his  leprosy,  since  that  disease  would 
make  the  voice  husky.  —  Glorifying  God.  Glori- 
fying God  and  love  to  Jesus  Christ  are  closely 
joined. 

Ver.  16.  Fell  down,  etc.  This  implies  love 
and  willingness  to  submit  himself  entirely  to  the 
Saviour.  —  And  he  was  a  Samaritan.'  The  others 
were  Jews,  it  is  properly  inferred. 

Ver.  17.  Were  not  the  ten  cleansed?  The  per- 
ceptible tone  of  sadness  is  readily  accounted  for 
by  the  circumstances.  Our  Lord  had,  as  we  sup- 
posed, first  taken  final  leave  of  Galilee,  where  His 
popularity  had  been  greatest,  but  which  gradually 
closed  against  Him.  The  nine  were  Galileans, 
and  represented  the  ingratitude  of  their  district, 
our  Lord's  own  home.  The  incident  is  prophetic 
of  the  reception  accorded  to  Christ  by  the  Jews 
and  heathen  respectively.  —  Where  are  the  nine  ? 
They  had  doubtless  gone  to  the  priest,  feeling 
that  this  was  their  chief  duty  as  Jews,  and  been 
declared  clean.  Some  gratitude  they  had,  but 
the  personal  gratitude  which  takes  the  form  of 
love  they  lacked.  They  had  enough  of  faith  to 
receive  bodily  healing,  but  it  is  left  uncertain 
whether  they  received  any  spiritual  benefit. 

Ver.  18.  Save  this  stranger,  or  'alien,'  not  of 
Jewish  extraction.  The  nine  were  Jews,  and  yet 
put  the  ceremonial  requirement  above  gratitude 
to  their  own  countryman  who  had  healed  them  ; 
the  stranger  came,  though  the  Jews  had  no  deal- 
ings with  the  Samaritans  (John  iv.  9). 


Ver.  19.    Thy  faith  hath  made  thee  whole,  or 

'saved  thee.'  Salvation  in  the  highest  sense  is 
meant.  The  faith  which  the  man  had  manifested 
was  more  than  the  faith  of  the  other  nine  ;  it  was 
a  hand  opened  to  receive  higher  spiritual  bless- 


Lepers. 

ings.  The  man's  obedience,  praise  to  God,  grati- 
tude, love,  were  only  evidences  of  '  faith.'  Real 
faith  manifests  itself  in  obedience  and  love.  As 
leprosy  most  aptly  represents  our  sinfulness,  so 
our  Lord's  dealings  with  lepers  most  plainly  illus- 
trate His  method  in  saving  us  from  sin. 


Chapter  XVII.  20-37. 
Discourse  concerning  the  Coming  of  the  Kingdom  of  God. 

20  A  ND  when  he  was  demanded  of  ^  the  Pharisees,  "  when  the 
-^~V  kingdom  of  God  should  come.^he  answered  them  and  said, 

21  The  kingdom  of  God  *  cometh  not  with  observation:  Neither 
shall  *■  they  say,  Lo  here  !  or,  lo  ^  there  !  for,  behold,"*  the  king- 
dom of  God  is  ''within  you. 

22  And  he  said  unto  the  disciples,  ^  The  days^  will  come,  when  ye 
shall  desire-^ to  see  one  of  the  days  of  the  Son  of  man,  and  ye 

23  shall  not  see  it.     ^  And  ''they  shall  say  to  you,  See  here  ;  or,  see 

24  there :  ^  go  not  after  them}  nor  follow  ^  them.  *  For  as  the 
hghtning,  that  ^  lighteneth  out  of  the  one  part  under  ^^  heaven, 
shineth  unto  the  other  part  under  heaven  ;  so  shall  also  ^^  the 

25  Son  of  man  be 'in  his  day.     But  first  *  must  he  suffer  many 


^  being  asked  by  ^  cometh  ^  omit  lo 

^  the  best  authorities  read  Lo  there  !  Lo  here 

*  follow  after  ®  when  it  ^°  insert  the 


4  lo  5  Days 

"^  go  not  away 
^1  omit  also 


a  Chap.  xix. 
1 1 ;  Acts  i. 
6. 

b  Comp.  chap. 

xii.  39- 
c  See  chap, 

xvi.  4. 
d  Comp. John 

i.  26. 
e  Matt.  ix.  15: 

Mark  ii.  20; 

chap.  V.  35. 
y"  John  viii.  s6. 
g  Matt.   xxiv. 

23  ;    Mark 

xiii.    21 ; 

comp.  chap 

xxi.  8. 
h  Matt.  xxiv. 

27;   comp. 

Ezek.  i.  14. 
i  \  Cor.  V.  5. 
k  See  Matt. 

xvi.  21 ; 

Mark  viii. 

3 1  ;  chap.  ix. 


460  THE   GOSPEL   ACCORDING   TO    LUKE.        [Chap.  XVIL  20-37. 

26  things,  and  be  rejected  of  this  generation.     'And  as  it  was  ^^  in  ^  gtc". "mIL 
the  days  of  Noe/^  so  ^^  shall  it  be  also  in  the  days  of  the  Son  of    """•  ^t- 

27  man.     '"They  did  eat,  they  drank,  they  married  wives,^^  they  ""3^ 3"; '"''^ 
were  given  in  marriage,  until  the  day  that  Noe  '^  entered  into  the 

28  ark,  and   the   flood   came,  and   destroyed  them    all.     Likewise 
also  ^^  as    it  was  ^^  in  the  days   of   Lot  ;    they  did    eat,^""   they 

29  drank,  they  bought,  they  sold,  they  planted,  they  builded  ;  "  But  «  Ge"- xj"- j6, 
the  same  day  ^^  that  Lot  went  out  of  ^^  Sodom  it  rained  fire  and 

30  brimstone  from  heaven,  and  destroyed  them  all.     Even  thus  '^ 

x\   shall  it  be  "in  the  day  when '^^  the  Son  of  man  is  revealed.     In  o  iCor.  i.  7; 

.         n„  .         2Thess.   i. 

that  day,  ^  he  which  ^^    shall  be   upon    the   housetop,  and    his    7;  i  Peter  i. 
stuff"-^^  in  the  house,  let  him  not  come^*  down  to  take  it^^  away  :  P  ^^att  xxiv. 

■'  17,  18 ; 

and  he  that  is  in  the  field,  let  him  likewise  ^^  not  return  back.     ^^'^';  '''"• 
^2,  %%   'Remember  Lot's  wife.     ''Whosoever  shall  seek  *'to  save  ^^    comp. chap. 

kJ        '      -J  '^  •  XXI.    21. 

his  life  shall  lose  it  ;  and  '■^^  whosoever  shall  lose  his  life  ^^  '  shall  ^  stemtn.^' 

34  preserve  ^^  it.     I  tell  ^^  you,  in  that  night  there  shall  be  two  jneu  ^  Arts*xx.  28; 
in  '^^  one  bed  ;  the  one  shall  be  taken,  and  the  other  shall  be  left.    o72TheJs. 

35  "Two  women  shall  be '^^  grinding  together;    the   one   shall  be    x.'39;'iPet! 

36  taken,  and  the  other  left.'^*     '"  T^o  ^^  ineji  shall  be  in  the  field  ;  ^  Acfs vii.  .9. 

37  the  one  shall  be  taken,  and  the  other  left.     And  they  answered    41- 

"V    ]Vl3.tt<  XXIV 

and  said  ^  unto  him.  Where,  Lord  }     And  he  said  unto  them,     40- 

TV    lVI3.lt.  XXIV 

"'  Wheresoever  ^"  the   body    is,   thither  ^^  will    the    eagles  '"^^  be    ^s ;  comp. 

Job  xxxix. 

gathered  together.  30. 

^2  came  to  pass                             ^^  Noah  ^'^  even  so 

^^  They  ate,  they  drank,  they  married           .  ^®  even  "  ate 

^^  in  the  day             ^^  from   .              ^^  After  the  same  manner             "^^  that 

22  who                        ^^  goods                ^*  go  ^^  them 

"^  and  let  him  that  is  in  the  field  hkewise  "  gain 

28  but                         ^^  his  life             ^°  ^r  quicken  ^^  say  unto 

32  on                           33  there  shall  be  two  women  ^*  shall  be  left 

35  The  best  authorities  omit  ver.  36  36  answering  say 

^  Where  3s  there  ■^'•'  insert  also. 

Chronology.      We    connect    this    discourse  which  means  the  actual  kingdom  of  the  Messiah, 

with  that  ending  in  ver.  10,  placing  the  whole  in  —  Cometh  not  with  observation,  /.  e.,  when  men 

Perea,  just  before  the  final  departure  for  Jericho  are  looking  for  it.     The  coming  of  the   kingdom 

and  Jerusalem.     Chap,  xviii.  15-34,  contains  in-  of  God  will  riot  be  of  such  a  character  that  men 

cidents   to  which   Matthew  and   Mark   distinctly  can  see  outward  tokens  of  preparation  for  it,  and 

assign  this  time  and  place,  and  there  is  no  indi-  determine  when  it  is  to  come, 
cation  of  any  long  interval  between  this  section         Ver.  21.     Lo  here!    or,  there!      Men   have  no 

and  that,  while  the  discourses  and  events  have  an  right  to  point  to  anything  as  a  proof  of  the  speedy 

internal    connection.     Meyer    and    others    think  coming  of  this  kingdom.     They  can  never  know 

that  all  up  to  chap,  xviii.  30,  belongs  to  the  jour-  the  definite  time,  though  they  should  ever  pray  : 

ney  on  the  borders  of  Samaria  and  Galilee,  but  '  Thy  kingdom  come.'  —  The  kingdom  of  God  is 

this  involves  a  difficulty  which  they  admit,  and  within  you,  or,  '  in  the  midst  of  you.'      A   future 

which    seems    needless.     This    section    contains  coming  of  the  kingdom    of  God    is    referred    to 

much  that  was  repeated  in  the  discourse  on  the  throughout,   and  it    is    implied    that    the   second 

Mount  of  Olives  just  before  the  crucifixion,  but  coming   of  Christ,  the  King,   coincides  with  this 

at  the  same  time  much  that  is  peculiar.  coming    of  the    kingdom.      But    here    our    Lord 

Ver.  20.  Asked  by  the  Pharisees.  To  entangle  declares  that  the  kingdom  of  God  was  already 
Him,  for  they  were  seeking  occasion  to  kill  Him.  among  them,  for  the  King  was  present  and  work- 
Even  in  Perea,  their  enmity  had  been  lately  in-  ing  among  them.  This  implies  to  a  certain  ex- 
creased  (see  the  last  discourse,  chaps.  15,  16).  tent  the  other  meaning  :  'within  you,'  so  far  as 
Possibly  there  was  also  mockery  in  the  question,  its  presence  among  them  involved  the  personal 
but  the  Pharisees  would  in  that  case  have  scrupu-  duty  of  each  one  to  reject  or  accept  it  in  his  heart. 
'ously  avoided  the  expression  :  the  kingdom  of  God,  Some  suppose  the  meaning  to  be  :  the  kingdom 


Chap.  XVII.  20-37.]         THE   GOSPEL  ACCORDING   TO    LUKE. 


461 


of  God  is  an  internal,  spiritual  matter.  But  our 
Lord  goes  on  to  speak  of  this  coming  as  an  ex- 
ternal phenomenon.  The  crowning  objection  is, 
that  the  words  were  spoken  to  the  Pharisees,  in 
whose  hearts  this  kingdom  had  no  spiritual  pres- 
ence. Godet  thus  combines  the  two  :  '  Humanity 
must  be  prepared  for  the  new  external  and  divine 
state  of  things  by  a  spiritual  work  wrought  in  the 
depths  of  the  heart ;  and  it  is  this  internal  advent 
which  Jesus  thinks  good  to  put  first  in  relief  be- 
fore such  interlocutors.' 

Ver.  22.  Unto  the  disciples.  The  Pharisees 
had  probably  withdrawn.  In  what  follows  there  is 
no  reference  whatever  to  the  destruction  of  Jeru- 
salem, as  in  the  later  discourse.  The  one  subject 
is  the  Lord's  future  coming,  the  sudden  personal 
appearance  of  the  Son  of  man.  Some,  to  escape 
this  view,  maintain  the  gfoundless  conjecture  that 
Luke  has  inserted  here  a  part  of  the  discourse  on 
the  Mount  of  Olives,  which  referred  to  the  destruc- 
tion of  Jerusalem. —  Days  will  come,  etc.  The 
connection  with  the  answer  to  the  Pharisees  is 
close.  The  kingdom  has  already  begun,  for  the 
King,  the  Bridegroom,  the  Son  of  man,  is  here, 
but  He  will  be  taken  away.  From  the  answer  to 
the  Pharisees  the  disciples  might  have  inferred, 
as  they  were  wont  to  do,  that  our  Lord  would 
now  establish  a  temporal  kingdom  on  earth,  but 
he  discourages  such  false  hopes.  —  When  ye  shall 
desire.  They  would  have  tribulation,  which  would 
make  them  long  for  Christ's  presence.  —  One  of 
the  days  of  the  Son  of  man.  The  future  coming 
or  presence  of  the  Lord  is  meant,  since  it  is  im- 
plied that  at  that  time  He  would  be  absent.  They 
might  also  long  for  the  former  days,  for  such  in- 
tercourse with  him  as  they  were  now  enjoying. 
—  Shall  not  see  it.  Because  the  hour  had  not  yet 
come,  because  the  Lord  still  asked  for  patient 
waiting. 

Ver.  23.  And  they  shall  say  to  you.  In  this 
state  of  longing  they  would  be  in  danger  of  being' 
deceived  by  false  tokens  ;  comp.  Matt.  xxiv.  23- 
27.  The  same  danger  has  always  existed. — Lo 
there !  Lo  here.  This  is  the  correct  reading.  The 
reference  is  to  the  place  of  our  Lord's  Second 
Advent,  about  which  (as  well  as  the  time)  many 
busy  themselves. 

Ver.  24.  For.  Neither  time  nor  place  can  be 
determined,  for  the  coming  will  be  sudden  and 
universally  perceived.     See  on  Matt.  xxiv.  27. 

Ver.  25.  But  first  must  he  suffer,  etc.  Pe- 
culiar to  Luke,  and  a  proof  that  the  discourse  is 
put  in  its  proper  place.  This  prediction,  how- 
ever, gives  no  clew  to  the  time  and  place  of  His 
coming,  but  cautions  them  against  expecting  a 
temporal  kingdom  and  triumph  now,  since  the 
sufferings  of  the  King  were  first  to  come.  —  Be 
rejected  of  this  generation.  To  be  taken  lit- 
erally, as  an  intimation  of  the  speedy  rejection  of 
our  Lord.  The  verses  which  follow  point  to  a 
virtual  rejection  by  the  world,  to  continue  until 
His  return. 

Vers.  26,  27.  See  on  Matt.  xxiv.  37-39.  The 
continued  unbelief  and  carelessness  of  the  world 
in  regard  to  the  coming  of  the  Son  of  man  is  thus 
illustrated. 

Vers.  28-30.  In  the  days  of  Lot.  Comp.  Gen. 
xix.,  the  literal  truthfulness  of  which  passage  is 
endorsed  by  our  Lord,  in  the  vivid  sketch  He 
gives  of  the  destruction  of  Sodom.     This  illus- 


tration is  peculiar  to  Luke,  and  a  further  proof  of 
his  accuracy. 

Ver.  31.  In  that  day.  This  has  no  reference 
to  the  destruction  of  Jerusalem,  as  Matt.  xxiv. 
16-18,  but  to  the  future  coming  of  the  Messiah. 
'  In  that  day,'  the  same  haste  and  abandonment 
of  earthly  possessions  will  be  called  for,  which 
was  required  of  Lot  and  his  family  (Gen.  xix. 
17).  The  catastrophe  immediately  preceding  the 
coming  of  the  Messiah,  which  is  described  in 
Matt.  xxiv.  29-31,  is  here  referred  to.  How  far 
an  actual  physical  flight  is  implied  cannot,  of 
course,  be  determined. 

Ver.  32.  Remember  Lot's  wife.  See  Gen. 
xix.  29.  Her  crime  was  still  paying  attention  to 
what  had  been  left  behind  in  Sodom,  her  punish- 
ment was  destruction  while  apparently  on  the  way 
to  safety.  She  has  become  'the  type  of  earthly- 
mindedness  and  self-seeking.'  This  caution  was 
appropriate  to  '  disciples,'  since  Lot's  wife  repre- 
sents, not  those  entirely  careless,  but  those  who 
have  taken  a  step  towards  salvation,  and  yet  do 
not  hold  out  in  the  hour  of  decisive  trial. 

Ver.  33.  Shall  seek  to  gain,  etc.  There  are 
two  views  of  this  verse  :  (i.)  The  seeking  to 
gain,  takes  place  throughout  the  preceding  life, 
and  the  loss  at  the  final  catastrophe.  (2.)  The 
seeking  to  gain,  takes  place  at  the  catastrophe, 
and  the  loss  at  the  decisive  moment  of  the 
coming'  Christ.  Matt.  x.  39,  which  refers  to 
the  whole  previous  life,  favors  the  former  view. 
—  Whosoever  shall  have  lost  his  life,  i.  e.,  shall 
not  have  counted  his  life  dear  to  him  in  compari- 
son with  Christ. —  Will  preserve,  or,  'quicken' 
it.  The  word  is  derived  from  animal  parturition, 
as  if  the  events  of  that  day  were  represented  as 
the  pangs  of  travail  resulting  in  the  new  and 
glorious  life  of  the  believer.  Comp.  Matt.  xxiv. 
8.  In  this  part  of  the  verse,  also,  the  reference 
to  the  whole  preceding  life  seems  more  appropri- 
ate. 

Ver.  34.  I  say  unto  you.  Solemn  introduction. 
In  that  night.  Night  is  the  time  of  surprise  and 
terror,  and  the  return  of  the  Lord  had  already 
been  set  forth  figuratively  as  occurring  at  night 
(chap.  xii.  35-39)  ;  but  vers.  35,  36,  refer  to  the 
day-time. — Two  men  on  one  bed.  Peculiar  to 
Luke.  Illustrating  the  separation  of  those  pre- 
viously closely  associated  together.  Husband 
and  wife  are  not  referred  to,  however.  There  will 
be  a  separation  between  the  faithful  and  the  un- 
faithful, as  well  as  a  gathering  of  the  elect  out  of 
the  world.  This  illustration  gives  prominence  to 
the  former  idea,  the  next  to  the  latter. 

Ver.  35.  Two  women,  etc.  See  on  Matt.  xxiv. 
41. 

Ver.  36  is  omitted  by  the  best  authorities,  and 
was  probably  inserted  from  Matt.  xxiv.  40. 

Ver.  37.  'Where,  Lord?  The  Pharisees  had 
inquired  in  regard  to  the  time  ;  the  disciples  ask 
about  the  place,  with  special  reference  to  the 
separation  just  spoken  of.  They  did  not  under- 
stand its  universality.  The  answer  of  our  Lord  : 
where  the  body  is,  etc.,  proclaims  this  universal- 
ity. In  Matt.  xxiv.  28,  we  find  precisely  the  same 
thought,  '  carcass  '  being  substituted  for  '  body.' 
There,  however,  a  reference  to  the  destruction  of 
Jerusalem  is  probably  included ;  here  the  second 
coming  of  Christ  alone  is  spoken  of.  The  prin- 
ciple is  general. 


462  THE    GOSPEL   ACCORDING    TO    LUKE.         [Chap.  XVIIL  1-14. 

Chapter  XVIII.   1-14. 

Two   Parables    respecting  Prayer:   the  Importunate    Widow ;   the  Pharisee 

and  the  Publican. 


1  A    ND  he  spake*a  parable   unto  them  to  this  end,  that   men  ^  "■  ^'l^^-'"''- 

2  -^"^    ought '^  always  to  pray,  and  not*  to  faint;  Saying,  There     vi'Js'co'i' 
was  in  a  city  a  judge,  which  ^  feared  not  God,  neither  "  regarded  ^    ^^g^;  \ 

3  man  :  And  there  was  a  widow  in  that  city  ;  and  she  came*  unto    chap^xiT-g 

I  4  him,  saying.  Avenge  me  of  mine  adversary.     And  he  would  not  *  i6^° Gal.' vi. 

for  awhile:  but   afterward   he   said   within   himself.  Though   I     ?3;^Thess. 

5  fear  not  God,  nor  ''regard  man  ;  Yet  ''because  this  widow  troub-  c  v'er!^4: 
leth  me,  I  will  avenge  her,  ^  lest  by  her  continual  coming  she     u  ;'Heb. 

6  weary  me.^     And  the  Lord  said.  Hear  what -^ the  unjust  judge '^  ^Con?p.chap. 

7  saith.     And  *  shall   not   God  avenge '' his  own''  elect,  '  which  ^  ^  iCor.ix.  27. 

1-1  i-aii2;  -f  Chap.   xvi. 

cry  day  and  night  unto  him,^  though*  '  he  bear  long  with  them  .?^     «.  9- 

"■  .  g  Rev.  vi.  10. 

8  I  tell  ^"  you  that  he  will  avenge  them  '  '"  speedily.     Nevertheless,  '''  ^^^^-  ''"'v- 

'  ^  '       22  ;    Rom. 

when    the    Son    of   man   cometh,  shall  he  find  "faith   on    the  .^'"- 33, etc. 

/  rs.  Ixxxvu.  1. 

earth  }  t  J?,""=^..V-  7- 

/  2  Pet.  in.  9. 

9  And  he  spake  ^^   this  parable  unto  certain  "  which  ^  trusted '"c^^^'^,;^^' 
^  in  themselves  that  they  were  righteous,  and  despised  others  :  ^^  „  see'chap. 

10  Two  men  *  went  up  into  the  temple  to  pray  ;  the  one  a  Pharisee,  p  zCor.^i.  9. 

II  and  the  other  a  pubHcan.  The  Pharisee  ''stood  and  prayed  ^  5 f2"Kings 
thus  with  himself,  God,  I  thank  thee,  that  I  am  not  as  other  Acts'iil',. 
men  are}"^  *  extortioners,  unjust,  adulterers,  or  even  as  this  pub-  ^  x^%.  ^^ 

12  lican.     '  I  fast  twice  in   the  week,  "  I  give  tithes  of  all  that  I  ^  "  ;°vi.Vo!°' 

13  possess.^'*     And  the  publican,  ''standing  afar  off,  "  would  not  lift  «  chap.xi.42! 

V  Ezra  ix.  6. 

up  so  much  as  his  eyes  unto  heaven,  but  ""smote  upon   his  «' chap.  xxm. 

14  breast,  saying,  God  "^  be  merciful  to  me  a  ^^  sinner.     I  tell  ^^  you,  ^  Ezek.  xvi. 

•^        "  -^  63 ;  comp. 

this  man  went  down  to  his  house  justified  r<^^/z^r  ^^  than   the     Heb- ^i- 17; 

•  ■'  I  John  n.  2' 

Other:  for  ^  every  one  that  exalteth  himself  shall  be  abased  ;  ^^     seeciia 
and  ^^  he  that  humbleth  himself  shall  be  exalted.  '''"•  " 

• 
^  they  {according  to  the  best  authorities)  2  ^\-^q 

3  and  regarded  not  *  came  oft  ^  wear  me  out. 

^  unrighteous  judge,  tit.,  judge  of  unrighteousness  '  07/iit  own 

^  cry  to  him  day  and  night  {according  to  the  best  authorities) 
9  is  long  suffering  on  their  Isehalf  ?  '^^  say  unto  "  insert  also 

^2  set  the  rest  at  nought  i^  ^j^g  j-est  of  men  1*  get 

^^  the  16  rather  i"  humbled  is  but 

Connection.  This  section  belongs  to  the  bears  a  resemblance  to  that  of  the  unjust  stew- 
same  period  as  the  preceding  one  ;  the  first  par-  ard  (xvi.  1-13),  and  like  it  was  addressed  to  the 
able  has  a  close  connection  of  thought  with  the  disciples  ;  the  second  to  that  of  the  prodigal 
predictions  concerning  the  coming  of  the  Son  of  son  (xv.  11-32),  being  also  addressed  to  a  wider 
man,  while  the  second  seems  to  have  immediately  circle. 

followed.     The  two  constitute,  as  it  were,  a  com-  Ver.  i.     TJnto   them,   i.  e.,  the  disciples. — To 

plete  whole.     '  In  order  to  end  like  the  widow,  this  end,  not  in  order  that,  but  to  s/iow,  that  they 

one  must  have  begun  like  the  publican ;  and  in  (the  disciples)  ought  always  to  pray.     Comp.  i 

order  to  act  as  recklessly  of  conscience  as  the  Thess.  v.  17  :  'Pray  without  ceasing.'     The   lat- 

Tudge,  one  must  have  the  heart  of  a  Pharisee  in  ter  refers  to   the  believer's  prevailing  frame  of 

his  bosom'  (Van  Oosterzee).     The  first  parable  mind;  this,  to  unwearied  petition  for  the  same 


Chap.  XVIII.  1-14.]       THE    GOSPEL   ACCORDING   TO    LUKE. 


463 


object  believed  to  be  in  accordance  with  God's 
will.  It  shows  the  conflict  of  prayer  in  the  dis- 
tressed and  suffering  disciple.  — Not  to  faint,  not 
to  be  discouraged.  The  danger  of  discourage- 
ment arises  from  the  delay  in  receiving  an  an- 
swer, while  the  'adversary'  continues  to  harass. 

Ver.  2.  In  a  city  a  judge.  The  ordinary  mu- 
nicipal judge,  appointed  in  accordance  with  Deut. 
xvi.  18.  —  Who  feared  not  God,  and  regarded  not 
man.  The  expression  is  not  an  uncommon  des- 
ignation of  an  unprincipled  and  reckless  person. 
Religious  motives  and  even  social  influences  set 
no  check  to  his  seltish  recklessness. 

Ver.  3.  A  widow  in  that  city.  The  Old  Tes- 
tament specially  demanded  judicial  protection  for 
widows.  The  suitor  may  represent  the  church. 
—  Avenge  me  of  my  adversary.  The  justice  of 
her  cause  is  implied  throughout.  She  does  more 
than  ask  for  a  decision  in  her  favor,  she  demands 
protection  and  requital.  The  Church  of  Christ, 
persecuted  for  ages,  should  proffer  this  request 
to  God  alone. 

Ver.  4.  For  a  while.  Not  necessarily,  for  a 
long  time.  —  He  said  within  himself,  etc.  This 
soliloquy  reveals  the  utterly  abandoned  character 
of  the  man :  he  was  not  ashamed  of  his  own 
recklessness. 

Ver.  5.  Because  this  widow  troubleth  me. 
He  is  willing  to  give  justice,  though  for  a  very 
unjust  reason.  Even  from  such  a  man  importu- 
nity can  gain  its  end  ;  from  her  conduct  hitherto 
he  infers  that  she  will  persist  and  trouble  him  yet 
more.  —  She  .  .  .  wear  me  out.  The  literal  mean- 
ing is  :  '  lest  she  smite  me  in  the  face,'  beat  my 
face  black  and  blue.  This  is  to  be  taken,  not  liter- 
ally, but  figuratively,  as  setting  forth  the  trouble- 
some effects  of  a  woman's  incessant  demands, 
worrying  into  compliance  one  who  feared  not  God 
and  regarded  not  man.  Our  Lord  drew  His  illus- 
trations, not  from  ideal  characters,  but  from  peo- 
ple whom  He  saw  about  Him.  Comp.  the  con- 
duct of  the  disciples,  Matt.  xv.  23. 

Ver.  6.  The  unjust  judge,  lit.,  '  the  judge  of 
unrighteousness.'  This  is  emphatic  to  lead  to 
the  conclusion  in  ver.  7. 

Ver.  7.  And  shall  not  God,  etc.  Much  more 
then,  since  God  is  not  an  unjust  judge,  since 
the  widow  is  not  a  forsaken  one,  but  his  elect, 
will  He  hear  importunate  prayer.  While  this 
is  applicable  in  a  certain  measure  to  every  in- 
dividual Christian,  and  to  all  bodies  of  Chris- 
tians in  every  age,  the  main  application  is  to 
the  elect  as  a  collective  body,  to  the  final  re- 
lease from  her  days  of  sorrow  at  the  return  of 
the  Lord.  —  Who  cry  to  him  day  and  night.  An 
exhortation  to  importunate  prayer,  as  well  as  a 
prediction  that  God's  elect  will  not  fail  to  offer 
it.  —  Though  he  is  long-suffering  in  their  behalf. 
God  is  in  general  long-suffering,  but  this  is  inap- 
propriate here.  '  That  He  is  long-suffering  to 
His  people  is  implied  in  the  first  part  of  the 
verse.  The  best  sense  seems  to  be  :  '  though  He 
is  long-suffering,'  i.  e.,  delays  the  vengeance  just 
spoken  of,  '  on  their  behalf,'  or  '  over  them,' 
either  'on  their  case,'  or  'on  their  account.'  The 
view  that  this  is  a  separate  question :  Is  He  wont 
to  delay  with  respect  to  them  and  their  requests  ? 
seems  to  be  opposed  to  the  whole  course  of  the 
parable.  Delay  may  be  '  on  their  behalf,'  and 
the  proper  answer. 

Ver.  8.  I  say  unto  you.  Our  Lord  answers 
His  own  question. —  He  will  avenge  them  speed- 
ily.    Not  suddenly,  but   quickly.     If  ver.   7  be 


explained  :  Is  it  His  way  to  delay  in  their  case  } 
then  this  is  the  expected  negative  reply.  But  the 
avenging  belongs  to  the  coming  of  the  Son  of 
man,  which  is  still  future  after  eighteen  centuries. 
However  long  delayed  in  man's  estimation,  the 
day  of  the  Lord  will  '  quickly  '  come,  as  God  re- 
gards it.  Both  ideas  are  ever  conjoined  in  the 
New  Testament  to  combine  the  lessons  of  pa- 
tience and  hope.  —  When  the  Son  of  man  cometh. 
The  second  coming  of  Christ  is  evi,dently  meant. 

—  Will  he  find  faith  on  the  earth  ?  It  is  not  im- 
plied that  there  will  be  no  faith  at  that  time,  but 
only  that  it  is  doubtful  whether  the  faith  spoken 
of  will  continue  until  that  time.  What  faith  does 
our  Lord  mean .''  If  He  means  saving  faith  in 
Himself,  then  the  question  points  not  only  to  the 
speedy  falling  away  of  many  who  heard  Him 
then,  but  also  to  the  great  apostasy  which  will 
precede  His  coming  (2  Thess.  ii.  3).  But  it  is 
more  probable  that  He  refers  to  the  kind  of  faith 
set  forth  in  the  parable  :  faith  which  endures  in  im- 
portunate prayer.  The  question  then  implies  that 
the  trials  of  the  faith  and  patience  of  the  church 
during  the  Lord's  delay  will  be  so  great  as  to 
make  it  doubtful  whether  such  importunity  for 
the  Lord's  return  will  be  the  rule  in  the  day  of 
His  appearing.  This  view  does  not  encourage 
the  over-gloomy  view  that  the  day  of  Christ's 
triumph  will  be  when  His  people  have  become 
very  few  in  number.  On  the  other  hand,  it  agrees 
with  the  representations  repeatedly  made,  that 
the  coming  will  be  an  unexpected  one  even  to  real 
believers.  The  special  form  of  faith  which  will 
be  lacking  is  faith  in  the  return  of  the  Lord  as 
evidenced  by  importunate  prayer  for  the  hasten- 
ing of  that  event. 

Ver.  9.  This  parable.  The  parable  consists  in 
this,  that  the  two  persons   represent  two  classes. 

—  To  certain.  To  them,  not  concerning  them, 
hence  they  were  probably  not  Pharisees.  —  Who 
trusted  in  themselves  and  set  the  rest  at  nought. 
They  were  Pharisaical  at  heart,  though  not  be- 
longing to  that  party.  They  represent  a  numer- 
ous class.  The  setting  the  rest  at  nought  is  a 
consequence  of  self-righteousness. 

Ver.  10.  Two  men  went  up  into  the  temple  to 
pray.  The  temple  was  on  an  elevation.  Since 
the  Passover  was  approaching,  and  some  of  his 
hearers  were  probably  on  their  way  to  Jerusalem 
to  worship  in  the  temple,  the  reference  is  very 
apt. 

Ver.  II.  The  Pharisee  stood.  The  publican 
also  stood,  but  the  word  here  used  implies  that 
the  Pharisee  took  a  position  of  confidence,  a  con- 
spicuous one  at  all  events  (comp.  Matt.  vi.  5). — 
Prayed  thus  with  himself,  /.  <?.,  to  himself,  not 
orally,  since  he  would  hardly  venture  to  speak 
thus.  But  the  phrase  doubtless  alludes  to  the 
fact  that  his  prayer  was  not  really  a  communing 
with  God,  but  a  communing  with  himself.  —  God, 
I  thank  thee.  He  did  not  thank  God,  but 
boasted.  It  is  possible  to  thank  God  for  what 
we  do  and  become  more  than  others  ( i  Cor.  xv. 
9,  10),  but  such  a  thanksgiving  springs  out  of  the 
most  profound  humility. — Not  as  the  rest  of 
men.  Self-righteousness  sets  at  nought,  not 
'  others,'  but  '  the  rest  of  men  ; '  as  if  no  one  else 
could  be  so  acceptable  to  God.  The  Pharisee 
then  subdivides  the  rest  of  men  into  classes  : 
extortioners,  unjust  (in  the  restricted  sense  of 
those  who  act  unjustly,  illegally),  adulterers 
(to  be  taken  literally),  or  even  as  this  pub- 
lican.    '  Even  '  is  contemptuous  ;  it  does  not  im- 


464 


THE   GOSPEL  ACCORDING   TO    LUKE.         [Chap.  XVIIL  1-43. 


ply  that  he  considered  the  publican  as  less  un- 
worthy than  the  other  classes.  The  thanksgiving 
was  not  for  freedom  from  these  sins,  but  for  his 
superiority  to  sinners  ;  and  he  introduces  the 
concrete  and  actual  sinner  (the  publican). 

Ver.  12.  I  fast  twice  in  the  week.  His  acts, 
he  affirms,  surpass  the  requirements  of  God's 
law.  But  one  fast  was  commanded  in  the  law, 
namely,  on  the  great  day  of  atonement  (Lev.  xvi. 
29;  Num.  xxix.  7).  These  were  therefore  pri- 
vate fasts.  Mondays  and  Thursdays  were  the 
usual  fast  days.  Comp.  Matt.  vi.  16-18.  — I  give 
tithes  of  all  that  I  get,  not  of  what  he  possessed, 
but  uf  what  he  gained.  The  law  required  tithes 
only  of  the  fruits  of  the  field,  flocks,  and  herds 
(Lev.  xxvii.  30  ;  Num.  xviii.  21  ;  Deut.  xiv.  22  ; 
comp.,  however,  Gen.  xiv.  20  ;  xxviii.  22).  This 
gain,  he  felt,  was  due  to  his  own  prudence,  and 
yet,  he  says,  I  give  God  more  than  He  claims  in 
the  law.  It  is  easier  to  see  the  folly  of  the  Phar- 
isee's prayer  than  to  cease  offering  it  ourselves. 

Ver.  13.  Standing.  Simply  standing,  not  put- 
ting himself  into  an  attitude  or  position.  —  Afar 
off.  Probably,  from  the  sanctuary,  thus  indicat- 
ing his  humility  before  God.  Possibly,  too,  from 
the  Pharisees  thus  indicating  that  he  did  not 
deem  himself  as  other  men,  but  morally  below 
them.  Still  he  was  not  thinking  much  of  others  ; 
the  matter  was  between  him  and  God  alone.  — 
Would  not  lift  up,  etc.  This  hints  that  the 
Pharisee  had  done  so,  doubtless  lifting  up  his 
hands  also,  as  was  the  custom.  —  Smote  upon  his 
breast.  The  usual  gesture  of  sorrow.  —  God  be 
merciful,  or,  'be  propitiated,'  addressed  to  God, 
not  an  ejaculation. — Tome  a  sinner.  There  is 
no  comparison  with  others.  He  thinks  of  him- 
self as  though  he  were  the  great  and  only  sinner. 
As  the  Pharisee  proudly  gave  thanks,  the  pub- 
lican humbly  petitions,  and  for  the  one  thing  he 
most  needs.  How  God  can  be  merciful  to  sin- 
ners is  not  declared  here,  since  Christ  had  not 


yet  died  for  sinners.  This  petition  is  the  only 
one  a  sinner  can  offer  or  may  offer,  but  it  may 
and  can  be  answered  only  for  Christ's  sake. 

Ver.  14.  I  say  unto  you.  Solemn  application. 
—  This  man,  the  publican,  went  down  to  his 
house,  returned  home,  justified,  i.  e.,  accepted  by 
God  as  righteous,  in  the  very  sense  in  which 
Paul  uses  the  word  in  his  Epistles,  that  to  the 
Romans  being  an  extended  commentary  on  this 
statement.  Our  Lord  implies  that  the  publican's 
prayer  was  answered,  that  God  was  merciful  to 
this  sinner,  and  this  is  precisely  what  is  meant 
by  justification,  namely,  God's  forgiving  our  sins 
and  accepting  us  as  righteous.  —  Rather  than  the 
other.  Our  Lord  is  very  forbearing  in  His  judg- 
ment on  the  Pharisee.  But  He  certainly  means 
that  the  latter  was  not  justified,  for  he  had  not 
asked  for  this.  —  For.  A  general  statement,  often 
repeated  by  our  Lord  (chap.  xiv.  11  ;  Matt,  xxiii. 
12),  gives  the  reason  for  what  had  been  said  of 
the  two  men.  —  Every  one  that  exalteth  himself, 
as  this  Pharisee  did  in  his  self- righteousness, 
shall  be  humbled,  by  God,  who  does  not  justify 
such ;  but  he  that  humbleth  himself,  as  the  pub- 
lican did,  shall  be  exalted,  by  God,  who  hears  and 
answers  the  prayer.  That  answer  was  justifica- 
tion, hence  on  the  great  principle  so  often  set 
forth,  the  publican  went  down  to  his  house  justi- 
fied rather  than  the  other.  The  Pharisee,  though 
previously  a  more  moral  man  than  the  other, 
failed  to  be  justified,  not  because  he  was  more 
moral,  but  because  he  was  self-righteous  ;  the  pub- 
lican, the  worse  man  of  the  two,  was  justified,  not 
because  he  was  worse,  but  because  he  was  a  hum- 
ble penitent.  Of  the  future  course  of  the  two 
men  our  Lord  has  no  occasion  to  speak ;  but 
Christ  came  to  make  men  really  holy,  as  well  as 
to  provide  for  their  justification  ;  the  one  being 
indissolubly  connected  with  the  other.  We  can 
distinguish  them  but  not  divide  them.  Hence 
the  future  of  the  publican  is  not  uncertain. 


Chapter    XVIII.   15-43. 

Closing  Discourses  in  Perea  and  the  Healing  of  a  Blind  Man  near 

yericko. 

15  «   A   ND  they  brought  unto  him  also  infants,^  that  he  would  ^ '^  J^.'^^'^'y- "'^ 

t\.   touch   them:   but  when   his"^  disciples  saw  it,  they  re-    ^arkx.  13 

16  buked  them.  But  Jesus  called  them  imto  him,  and  said,* 
Suffer^   little   children   to   come    unto   me,   and    forbid    them 

17  not  :  for  of  such  is^  the  kingdom  of  God.  Verily  I  say  unto 
you,  Whosoever  shall  not  receive  the  kingdom  of  God  as  a 
little  child  shall  in  no  wise  enter  therein. 

18  *And  '^a  certain  ruler  asked  him,  saying,  Good  Master,  what  b  matt.  xix. 

.  .  ^  6-2  g  *, 

19  shall  I  do  to  inherit  eternal  life  .-'     And  Jesus  said  unto  him,    mark  x.  17 

„      -30 ;  comp. 

Why  callest  thou  me  good.-*  none  is  good,  save  one,  that  is,'    chap.  x.  25- 

20  God.     Thou    knowest   the   commandments,   "^Do    not   commit -^  Matt,  ix.is; 

John  111.  I- 

adultery,  Do  not  kill,  Do  not   steal,    Do   not   bear   false   wit-  '^,f^°g°Dg„ 


^  their  infants 

^  unto  him,  saying 


2  should 
^  insert  the 


8  the 
^  to  such  belongeth 


Deut. 

6-20. 


''  even 


Chap.  XVIII.  15-43.]       THE    GOSPEL   ACCORDING    TO    LUKE.  465 

21  ness,  Honour  thy  father  and  thy^  mother.     And  he  said,  All 

22  these  ^  have  I  kept  from  my  youth  up.^^     Now^^  when  Jesus 

heard  these  things,^^  he  said  unto  him,  Yet  slackest  thou  one  ^  ^j'^j,'' * ' 
thing  :  ^^  sell  all  that  thou  hast,  and  distribute  unto  the  poor, 
and  thou  shalt  have  treasure  in  heaven :   and  come,  follow  me. 

23  And-^*  when  he  heard  this,^he  was  ^^  very  ^^  sorrowful :  for  he 

24  was  very  rich.  And  when  Jesus  saw  that  he  was  very  sorrow- 
ful, he  said,^''  How  hardly  shall  '^^  they  that  have  riches  enter  ^^ 

25  into  the  kmgdom  of  God  !  For  it  is  easier  for  a  camel  to 
go  ^^  though  a  needle's  eye,  than  for  a  rich  man  to  enter  into 

26  the   kingdom    of    God.     And   they   that   heard    zt  said,   Who 

27  then  21  can  be  saved  ?     And  ^^  he  said.  The  things  which  are 

28  impossible  with  men  are  possible  with  God.     Then  ^^  Peter  said, 

29  Lo,  we  have  left  all,^^  and  followed  thee.  And  he  said  unto 
them,  Verily  I  say  unto  you,  There  is  no  man  that  hath  left 
house,  or  parents,  or  brethren,  or  wife,^*  or  children,  for   the 

30  kingdom   of   God's    sake.      Who    shall   not   receive  •''manifold/ccnp- Jot>  . 

_  _  xlii.  10. 

more  ^  in  this  present  ^^  time,  and  in  the  world   to   come   life  ^  Mark  x.  30 
everlasting.^'' 
^i       ''Then^i  he  took  7 into  him  the  twelve,  and  said  unto  them, ''' '^^'^■^•'"'- 
Behold,  'we  go  up    to    Jerusalem,  and    all    things    *that    are     mark x. 32 
written  by  the  prophets  concerning  the  Son  of  man  shall  be  '  xvfi.'^M^''' 


32  accomplished.^''     For  'he  shall  be  delivered ^^  unto  the  Gentiles,  "^  fs^m^'i's- 
and  shall  be  mocked,  and   spitefully  entreated,^  and  ™  spitted  /  chap.^xx'ii. 

33  on  :  ^*^     And  they  shall  scourge  //z'w/,  and  put  him  to  death  ;^^     13. 

34  and  the  third  day  he  shall  rise  again.  "And  they  understood  '"x.34. 
none  of  these  things :  and  "  this  saying  was  hid  from  them,  ix.  32. 
neither  knew  they^^  the  things  which  were  spoken. 

35  ^And  it  came  to  pass,  that   as    he  was    come    nigh^^    unto  ;>  matt.  xx. 
Jericho,   a   certain   blind   man    sat  by  the  way  side  begging:    mark x. 46 

36  And  hearing  the  multitude  pass  by,^^  he  asked  what  \\.^  meant. 

37  And    they    told    him,    that    Jesus   of   Nazareth   passeth    by. 

38  And  he  cried,  saying,  Jesus,  thou  Son  of  David,  have  mercy 

39  on  me.     And  they  which  '^  went  before  rebuked  him,  that  he 

*  07nit  thy  ^  these  things  ^^  omit  up  ^^  And 

12  it  ^3  One  thing  thou  lackest  yet  "  But 

1^  became  ^®  exceeding 

^^  And  Jesus  seeing  him,  said  l^he  best  authorities  otnit  that  he   was   very 

sorrowful) 
18  do  ^^  go  2°  enter  in 

21  Then  who  22  g^t  23  ^hat  was  ours 

2*  the  best  authorities  read  or  wife,  or  brethren,  or  parents 
25  omit  present  ^®  eternal  Hfe 

2T  all  the  things  shall  be  accomplished  that  have  been  written  through  the 

prophets  concerning  the  Son  of  man 
28  insert  up  ^  shamefully  treated 

8°  spit  upon  ^^  scourge  and  kill  him 

8'  and  they  perceived  not  ^^  drew  near 

3*  a  multitude  going  by  ^^  this  ^®  that 

VOL.  I.  20 


466         THE   GOSPEL  ACCORDING   TO   LUKE.       [Chap.  XVIIL  15— XIX.  10. 
should    hold    his    peace :    but    he    cried    so   much  the  more,^^ 

40  Thou  Son  of  David,  have  mercy  on  me.  And  Jesus  stood, 
and  commanded  him  to  be  brought  unto  him  :   and  when  he 

41  was  come  near,  he  asked  him,  Saying.^^  What  wilt  thou 
that  I  shalP^  do  unto  thee  .^     And  he  said,  Lord,  that  I  may 

42  receive  my  sight.     And  Jesus    said    unto    him.    Receive    thy 

43  sight :  2  thy  faith  hath  saved  thee.  And  immediately  he  re- 
ceived his  sight,  and  followed  him,  *"  glorifying  God  :  and 
*all  the  people,  when  they  saw  it,  gave  praise  unto  God. 


8''  the  more  a  great  deal 

88  the  best  authorities  omit  Saying 


q  See  chap. 

xvii.  ig. 
r  See  chap. 

xiii.  13. 
J  Chap.  V.  26 ; 

ix.  43 ;  xiii. 

17;  xix.  37. 


39  omit  shall 


From  this  point  on,  Luke's  account  is  strictly 
parallel  with  those  of  Matthew  and  Mark.  He 
does  not,  however,  mention  the  locality  (Perea). 
We  group  the  rest  of  the  chapter  together,  as  the 
events  succeeded  each  other  in  chronological 
order.  Luke  introduces  few  new  details.  See  the 
parallel  passages.  There  is  often  a  remarkable 
verbal  agreement  with  the  account  of  Mark.  The 
conversation  about  divorce,  with  which  Matthew 
(xix.  1-12)  and  Mark  (x.  2-12)  begin  their  ac- 
count of  the  Perean  discourses,  is  omitted  here. 

Vers.  15-17.  Children  brought  to  Christ. 
See  on  Matt.  xix.  13-15;  Mark  x.  13-16.  —  Their 
infants  (ver.  15).  Luke  is  more  exact  here.  — 
Called  them  (ver.  16),  z.  e.,  the  infants.  Peculiar 
to  Luke.  The  call  to  the  infants  could  be  obeyed 
only  by  the  parents.  Luke  omits  all  mention  of 
the  act  of  blessing. 

Vers.  18-30.  The  Question  of  a  Rich 
Ruler,  and  subsequent  .conversations.  See  on 
Matt.  xix.  16-30;  Mark  x.  17-31.  The  narrative 
of  Luke  closely  resembles  that  of  Mark,  but  is 
briefer.  One  new  detail  is  presented,  that  this 
man  was  a  ruler  (ver.  18). 

Vers.  31-34.  The  fuller  Prophecy  of  our 
Lord's  Passion.  See  on  Matt.  xx.  17-19;  Mark 
X.  32-34.  In  all  three  accounts  this  conversation 
marks  the  final  journeying  to  Jerusalem.  The 
reference  to  the  prophets  in  ver.  31  and  the  whole 
of  ver.  34  are  peculiar  to  Luke.  He  omits  any 
mention  of  the  betrayal,  which  is  distinctly 
announced  by  Matthew  and  implied  in  Mark's 
account. 

Ver.  34.  And  they  understood  none  of  these 
things.  Peculiar  to  Luke  ;  Matthew  and  Mark, 
however,  give  a  proof  of  the  same  fact  in  their 


account  of  the  request  of  the  sons  of  Zebedee 
immediately  after  (Matt.  xx.  20-28  ;  Mark  x.  35- 
45).  They  understood  the  words,  but  what  was 
predicted  they  did  not  understand.  —  Hid  from 
them.  The  cause  of  their  not  understanding  was 
this  hiding,  which  was  due  to  their  own  dullness 
of  spiritual  perception,  though  in  another  view- 
God's  agency  is  implied.  Their  spiritual  blind- 
ness is  emphasized  by  the  connection  with  the 
healing  of  blind  Bartimeus. 

Vers.  35-43.  The  Healing  of  the  Blind 
Beggar  near  Jericho.  See  on  Matt.  xx.  29-34  ; 
Mark  x.  46-52  ;  especially  the  latter  passage,  with 
which  this  account  closely  agrees.  The  main 
difference  is  found  in  ver.  35  :  As  he  drew  near 
to  Jericho.  Mark  :  '  as  He  went  out  of  Jericho.' 
This  miracle  can  scarcely  have  occurred  after 
the  events  recorded  in  chap.  ix.  1-27,  especially 
as  ver.  28  is  so  definite  as  regards  time.  Wc 
accept  the  explanation,  that  the  miracle  took 
place  during  an  excursion  from  Jericho  to  some 
place  in  the  neighborhood  (probably  as  they  went 
out)  ;  that  on  the  return  to  Jericho  the  events  of 
the  next  chapter  occurred.  At  Jericho  our  Lord 
would  meet  many  of  His  Galilean  followers  on 
the  way  to  the  Passover.  Hence  a  brief  stay  in 
that  city  is  the  more  probable.  —  They  that  went 
before  (ver.  39).  Matthew  :  '  the  multitude  ;  ' 
Mark:  'many.'  Luke's  expression  conveys  more 
distinctly  the  impression  that  our  Lord's  follow- 
ers were  gathering  about  Him  in  a  manner  al- 
most festal. 

Ver.  43.  Glorifying  God.  Peculiar  to  Luke, 
and  a  phrase  frequently  used  by  him.  This  mir- 
acle would  make  the  prediction  of  vers.  31-33  the 
more  incomprehensible  to  the  disciples. 


Chapter  XIX.   i-io. 
Zaccheus  the  Publican. 


I,    2 


A  ND  Jesus  "  entered  and  passed  ^  through  Jericho. 


behold,  there  was  a  man  named  ^  Zaccheus,  which  was 
3  the  chief   among  the   publicans,^  and   he  was  rich.     And  he 
sought  to  see  Jesus  who  he  was  ;  and  could  not  for  the  press,^ 


And    "^  Chap,  xviii 
'      35;  comp. 
Matt.  XX. 
29 ;  Mark  x. 
46. 


^  was  passing 

*  and  he  was  a  chief  publican 


And  behold,  a  man  called  by  name 
crowd 


Chap.  XIX.  i-io.]         THE    GOSPEL   ACCORDING    TO    LUKE. 
4  because  he  was  little  of  *  stature.     And    he  ran 


467 


5 


before,  and  ^  See  chap.  a. 
52.  _ 

climbed  up  into  '^  a  sycamore  tree  to  see  him  ;  for  he  was  to  pass  "  ^yf '"chro'n. 
that  zuaj/.     And  when  Jesus  came  to  the  place,  he  looked  up, 
and  saw  him,^  and  said  unto  him,  Zaccheus,  make  haste,  and 
come  down;  for  to-day  I  must**  abide  at  thy  house.     And  he 


7  made  haste,  and  came  down,  and  *  received  him  joyfully.     And 


xxvii.  38 ;  2 
Chron.  i.  15  ; 
ix.  27  ;  Ps. 
Ixviii.  47 ; 
Is.  ix.  10; 
not  as  in 
chap.  xvii. 
6. 

when  they  saw  it,  they  all  -^  murmured,  saying.  That  he  was  e  See  chap.  x. 
8  gone'  ^to  be  guest®  with  a  man  that  is  a  sinner.    And  Zaccheus /see  chap. 

stood,  and  said  unto  the  Lord;  Behold,  Lord,  the  half  of  my  .?■  ciiap  ix.  12. 

goods  I  give  to  the  poor  ;  and  if  I  have  ''taken  any  thing  from  /«  chap.iii.14. 
Q  any  man  by  false  accusation,^  I  restore  /ih/i  'fourfold.^o     And '' Exod  xxii. 

■^  J  J  _  I  ;  2  Sam. 

Jesus  said  unto  him,  This  day  ^^  is  salvation  come  to  this  house,  ^^j;^^- ;;;  g. 
10  forasmuch  as  *he  also  is  a  son  of  Abraham.     For  4he  Son  of 
man  is  come  ^^  to  seek  and  to  save  that  which  was  lost. 


xm.  16;  XVI. 
24i  30 ; 
Rom.  iv.  II, 
12,  16 ;  Gal. 
iii.  7. 


*  ran  on  {according  to  the  best  authorities)  l  Comp.  Ezek. 
^  the  best  authorities  omit  and  saw  him                    ^  or  saying,  He  is  gone  in     ''^'"^-  " 

*  to  lodge  ^  wrongfully  exacted  aught  of 
"  To-day  -"^  came 


^0  restore  fourfold     r.v  2^'    ' 


Zaccheus  the  Publican.  The  incident  is 
peculiar  to  Luke,  and  is  a  proof  of  independence. 
'  The  fundamental  idea  of  Luke's  Gospel  de- 
manded that  the  favor  shown  to  the  rich  publican 
should  not  be  omitted.  Matthew  and  Mark  are 
so  intent  upon  depicting  the  great  procession  to 
the  feast  in  its  unity,  that  they  cannot  linger  upon 
another  episode,  such  as  that  of  Zaccheus,  in  ad- 
dition to  the  healing  of  the  blind  man.  Matthew 
indeed,  being  himself  a  publican,  might  hesitate 
through  modesty  to  record  prominently  so  many 
instance  of  favor  shown  to  the  publicans ;  and 
Mark,  writing  chiefly  for  Roman  Christians, 
would  probably  prefer  to  omit  a  new  remem- 
brance of  the  embittered  hatred  which  subsisted 
between  the  Jews  and  the  Romans'  (Lange). 

Ver.  I.  And  Jesus.  The  E.  V.  supplies 
'Jesus.'  —  Was  passing  through  Jericho.  He 
had  not  yet  j^assed  entirely  through,  when  He 
met  Zaccheus.  Hence  it  is  not  necessary  to  sup- 
pose that  the  house  of  Zaccheus  was  outside  the 
city,  on  the  way  to  Jerusalem.  On  Jericho,  see 
Matt.  XX.  29. 

Ver.  2.  Zaccheus.  The  name  is  the  Hebrew 
word  meaning  '  pure,'  with  a  Greek  ending  at- 
tached to  it.  He  was  therefore  of  Jewish  origin 
(comp.  ver.  9).  —  A  chief  publican.  Probably  the 
superintendent  of  the  ordinary  tax-gatherers. 
The  practice  of  farming  out  the  revenues  to  the 
Roman  knights  encouraged  extortion.  Zaccheus 
was  probably  the  chief  agent  of  the  person  who 
held  the  privilege  from  the  government.  The 
revenue  in  Jericho  was  doubtless  considerable, 
and  mainly  derived  from  taxes  on  the  hi/sam  so 
abundantly  produced  in  the  neighborhood,  all 
along  the  banks  of  the  Jordan. — And  he  was 
rich.  This  is  mentioned,  to  prepare  the  way  for 
the  language  of  ver.  8. 

Ver.  3.  Who  he  was,  or  'which  (among  the 
crowd)  was  He.'  Zaccheus  had  heard  of  Jesus, 
but  had  never  seen  Him.  His  curiosity  alone  is 
mentioned  here  ;  but  some  better  motive,  how- 
ever ill-defined  to  himself,  undoubtedly  influenced 


him. — Could  not  for  the  crowd.  He  had  tried, 
but  failed  because  of  the  crowd,  his  stature  mak- 
ing it  necessary  to  get  very  near  in  order  to  see. 

Ver.  4.    Ran  on  before.     An  evidence  of  great 
desire,  especially  in  a  man  of  wealth.  —  A  syca- 


Sycamore  Tree. 

more  tree.  The  Egyptian  fig  tree,  resembling  in 
many  respects  the  mulberry  tree.  Not  identical 
with  'sycamine'  (chap.  xvii.  6),  and  altogether 
different  from  the  modern  sycamore.  The  deri- 
vation of  the  word  favors  the  spelling  :  sycomore 
(fig-mulberry).  See  accompanying  cut.  —  Was 
to  pass  that  way.  This  shows  that  it  was  known 
which  way  Jesus  would  take.     Hence  the  strong 


468 


THE    GOSPEL   ACCORDING   TO    LUKE.         [Chap.  XIX.  i-io. 


probability  that  he  was  on  the  direct  way  to  Jeru- 
salem. 

Ver.  5.  Looked  up,  and  said.  The  correct 
reading  brings  out  more  strikingly  the  recognition 
of  Zaccheus  by  our  Lord.  The  knowledge  of 
his  name  is  less  remarkable  than  the  knowledge 
of  his  heart.  Previous  acquaintance  is  out  of 
the  question  (comp.  ver.  3).  Some  suppose  that 
the  man  well  known  in  Jericho  was  seen  by  the 
crowd  in  this  singular  position,  and  his  name 
being  passed  from  mouth  to  mouth,  sometimes 
with  scorn  and  dislike,  sometimes  with  merriment, 
was  heard  by  our  Lord.  This  inserts  largely  into 
the  simple  narrative,  only  to  belittle  it.  —  To-day, 
etc.  Possibly  over  night,  but  it  is  more  likely 
that  it  was  to  be  a  mid-day  rest,  and  that  in  the 
afternoon  (Friday  as  we  think)  our  Lord  passed 
to  the  neighborhood  of  Bethany,  where  He 
supped  in  the  house  of  Simon  the  leper  after 
sunset  on  Saturday.  The  distance  was  not  too 
great  for  an  afternoon's  walk.  —  I  must.  In  our 
Lord's  life,  especially  in  this  part  so  fully  de- 
tailed, every  event  was  ordered  according  to  a 
Divine  plan.  This  rest  in  Jericho  served  to  fix 
the  time  of  other  events,  such  as  the  supper  in 
Bethany,  the  entrance  into  Jerusalem  (on  the  day 
when  the  Paschal  Lamb  was  set  apart  for  sacri- 
fice), etc.  Besides  this,  there  was  a  moral  neces- 
sity of  love  constraining  our  Lord  to  abide,  in 
order  to  seek  and  save  this  publican,  in  whom 
there  was  a  spiritual  longing.  All  events  work 
out  God's  purpose,  but  His  purpose  is  to  save 
sinners. 

Ver.  6.  Joj^ully.  The  curiosity  was  not  a 
vain  one  ;  the  presence  and  words  of  our  Lord 
had  wrought  their  appropriate  effect. 

Ver.  7.  They  all  murmured.  Scarcely  the  dis- 
ciples, but  the  crowd  of  Jews,  among  whom 
doubtless  were  many  priests,  since  Jericho  was 
a  priestly  city.  —  To  lodge.  Not  necessarily  to  re- 
main over  night.  The  same  word  occurs  in  this 
sense  in  John  i.  39,  but  the  time  of  day  is  there 


specified,  to  show  that  it  has  that  meaning.  —  A 
sinner.  Zaccheus,  as  a  publican,  would  be  thus 
termed,  whatever  his  character  had  been.  Es- 
pecially in  a  priestly  city  like  Jericho  would  the 
chief  publican  be  an  object  of  scorn.  But  his 
own  confession  (ver.  8)  implies  that  he  deserved 
the  name. 

Ver.  8.  And  Zaccheus  stood.  The  same  word 
as  in  chap,  xviii.  11.  Here  it  implies  that  he 
came  forward  and  took  a  stand,  in  a  formal  way 
with  joyful  decision.  This  probably  took  place 
shortly  after  our  Lord  had  entered  the  house.  — 
The  half  of  my  goods  I  give  to  the  poor.  It  is 
improbable  that  Zaccheus  had  already  done  so  ; 
this  is  the  announcement  of  his  purpose. — And 
if  I  have,  etc.  This  does  not  imply  uncertainty, 
but  is  a  milder  form  of  saying  '  whatever  I  have,' 
etc.  —  Wrongfully  exacted.  The  word  is  derived 
from  that  equivalent  to  'sycophant.'  —  I  restore 
fourfold.  Restitution  from  double  to  fivefold, 
was  commanded  in  the  case  of  theft  (E.x.  xxii. 
1-7)  ;  hence  this  is,  by  implication,  a  confession 
of  theft. 

Ver.  9.  Salvation,  in  the  fullest  sense. — For- 
asmuch as  (the  older  editions  of  the  E.  V.  read  : 
' forsomuch  as').  The  reason  salvation  had 
come  was,  that  lie  also,  as  well  as  the  other  Jews, 
who  despised  him  as  a  sinner  (ver.  7),  was  a  son 
of  Abraham,  having  now  availed  himself  of  his 
rights  as  a  Jew  in  thus  receiving  the  Lord.  The 
promised  restitution  did  not  bring  salvation. 
Nor  was  he  a  Gentile  who  became  by  repentance 
'  a  son  of  Abraham  ; '  had  he  been  a  Gentile,  men- 
tion would  have  been  made  of  it  in  the  hostile 
murmurs  (ver.  7). 

Ver.  10.  For,  etc.  Comp.  Matt,  xviii.  11, 
which  the  best  authorities  omit.  —  To  seek,  as  a 
shepherd,  comp.  chap.  xv.  4.  It  was  '  the  lost 
sheep  of  the  house  of  Israel '  to  whom  the  Lord 
was  sent  (Matt.  xv.  24).  Zaccheus  was  one  of 
these,  and  acknowledging  himself  as  such  re- 
ceived the  Master  who  was  seeking  him. 


Chapter  XIX.   11-27. 
TJie  Parable  of  the  Ten  Pojcnds. 


1 1  A  ND  as  they  heard  these  things,  he  added  and  spake  a  par- 
■^~^  able,  because  he  was  nigh  to  Jerusalem,  and  because  "they 

thought  1  that  the  kingdom  of  God   should  immediately  ^  ap- 

12  pear.     He  said  therefore,  *A  certain   nobleman  went  into  a  far 

13  country  to  receive  for  himself  a  kingdom,  and  to  return.  And 
he  called  '^  his  ten  servants,"^  and  delivered  them  ten  pounds,  and 

14  said  unto  them.  Occupy  "^  till  I  come.  But  ^  his  citizens  hated 
him,  and  sent  a  message  ^  after  him,  saying,  We  will  not  have 

15  this  man  to  reign "^  over  us.  And  it  came  to  pass,  that''  when 
he  was  returned,^  having  received  the  kingdom,  then  ^  he  com- 
manded these  servants  to  be  called  unto  him,  to  whom  he  had 
given  the  money,  that  he   might  know  how  much  every  man  ^^ 

^  and  because  tlvey  sup])osed  2  ^^^^  immediately  to 

3  ten  servants  of  his  ^  Trade  herewith  ^  an  embassy 

^  that  this  man  reign  "<  omit  that  «  come  back  again 

®  that  10  know  what  tliey  {according  to  the  best  authorities) 


a  See  chap, 
xvii.  20. 


b  Comp. Matt. 
XXV.  14-30. 


c  Matt.  XXV.  I. 
d  Comp. John 


Chap.  XIX.  1-27.]  THE    GOSPEL   ACCORDING    TO    LUKE.  469 

16  had   gained   by  trading.     Then  came   the   first,^^  saying,  Lord, 

17  thy  pound  hath   gained  ten   pounds.^^     And   he   said  unto  him, 
Well,^^  thou  good  servant:  because   thou   hast  been  ^^  « faithful '^  ^^'^p- '''^■ 

18  in  a  very  Httle,  have   thou  authority  over  ten  cities.     And  the 
second  came,  saying,  Lord,  thy  pound  hath  gained  ^'^  five  pounds. 

19  And   he  said  likewise   to  him,^*"'  Be   thou   also  over  five  cities. 

20  And  another  ^"  came,  saying.  Lord,  behold,  Jict-e  is  thy  pound, 

2 1  which  I  have  ^^  kept   laid  up  in  a  napkin  :     For  I  feared  thee, 
because  thou  art  an   austere  man  :  thou  takest  up  that  ^^  thou 

22  layedst  not  down,  and  reapest  that  ^^  thou  didst  not  sow.    And^'^ 

he  saith  unto  him,  •''  Out  of  thine  own  ^^  mouth  will  I  judge  thee, -^  job  xv.'e!^ 
tho7i  wicked  servant.    Thou  knewest  that  I  was  an  austere  man, 
taking  up  that  ^^  I  laid  not  down,  and  reaping  that  ^^  I  did  not 

23  sow :  Wherefore   then  '^  gavest  not  thou   my  money  into   the 
bank,  that  at  my  coming  I  might  have  required  mine  own  with 

24  usury .'' ^^     And  he  said  unto  them  that  stood  by,  Take  2*  from 
him   the   pound,  and  give  it  to  him  that  hath  ten  ^s  pounds. 

25  (And    they   said    unto    him.    Lord,    he    hath    ten    pounds. )'^^ 

26  For  ^'i'  I  say  unto  you,  that  ^  unto  every  one  which  ^^  hath  shall  ^  fi?f  ^^'^'^• 
be  given;  and  from  him  that  hath  not,  even  that^^  he  hath  shall 

27  be  taken  away  from  him.     But  '' those  ^°  mine  enemies,  which  ^^ ''  ^'^^-  '■♦• 
would  not  that  I  should  reign  over  them,  bring  hither,  and  *  slay  '  fj^cha^i^xx 
them  ^"  before  me.  '''• 

"  And  the  first  came  before  him  -^"^  made  ten  pounds  more 

13  Well  done  ^^  wast  found  ^^  made 

1®  said  to  him  also  "  the  best  authorities  read  the  other 

1^  omit  have  ^^  what  2°  omit  And 

21  thy  ^'■^  Then  why 

28  and  I  at  my  coming  should  have  required  it  with  interest  ?    . 

2*  Take  away  ^s  ^he  ten  ^e  omit  the  parentheses 

2'^  the  best  authorities  omit  For  ^s  ^^^t  ^9  ^^^^^  which 

*'*'  the  best  authorities  read  these  ^^  who 

82  the  best  authorities  read  them 

The  Parable  of  the  Ten  Pounds.  Prob-  lish  miles.  — And  because  they  supposed,  i.  e.,  the 
ably  spoken  in  the  house  of  Zaccheus.  The  par-  multitude,  although  the  disciples  were  included, 
able  resembles  that  of  the  '  talents '  (Matt.  xxv.  since  they  were  not  yet  cured  of  their  carnal 
14-30)  sufficiently  to  make  the  careless  reader  hopes.  —  That  the  kingdom  of  God  was  immedi- 
confound  the  two,  but  the  distinction  between  ately  to  appear.  This  public  journey  to  Jerusa- 
them  is  marked,  and  the  theory  which  identifies  lem,  attended  by  so  many  miracles  and  impres- 
them  is  inconsistent  with  the  trustworthiness  of  sive  discourses,  was  regarded  as  introductory  to  a 
the  Evangelists  as  witnesses  to  our  Lord's  words.  Messianic  kingdom  of  temporal  splendor.  Jeru- 
The  later  parable  (in  Matthew)  is  the  more  com-  salem  was  so  near,  that  this  was  immediately  ex- 
plicated one,  and  was  addressed  to  the  disciples  pected  ;  the  more  since  our  Lord  had  just  spoken 
alone.  The  points  of  difference  are  indicated  in  of  the  actual  coming  of  the  Son  of  man  (ver.  10). 
the  notes  on  that  passage,  and  recalled  here  un-  The  parable  was  designed  to  controvert  the  idea 
der  the  separate  verses.  that  the  glory  of  the  Messianic  kingdom  would 

Ver.  II.     Heard  these  things,  /.  e.,  the  conver-  appear  at  once,  without  a  previous  separation  of 

sation  with  Zaccheus.     The  parable  was  spoken  the  Master  from  His  servants,  to  whom  He  would 

in  the  house,  probably  from  the  open  room  look-  return  as  King. 

ing  into  the  court,  where  a  good  part  of  the  Ver.  12.  Therefore,  with  this  purpose,  in  view 
multitude  that  had  followed  Him  (ver.  3),  had  of  this  improper  expectation.  —  A  certain  noble- 
doubtless  remained  and  murmured  (ver.  7).  To  man.  This  'well-born'  man  represents  the  Lord 
them  the  parable  was  addressed.  —  Added.  To  Jesus ;  an  indirect  intimation  of  His  kingly 
the  conversation  with  Zaccheus.  —  Nigh  unto  descent  and  dignity. — Went  into  a  far  country, 
Jerusalem.     The  distance  was  about  fifteen  Eng-  etc.      The  journey  was  to  the  residence  of  the 


470 


THE   GOSPEL   ACCORDING   TO    LUKE.        [Chap.  XIX.  11-27. 


supreme  authority.  Archelaus,  who  had  built  a 
magnificent  royal  palace  at  Jericho,  had  made 
such  a  journey  to  Rome.  The  Lord  was  to  go  to 
heaven,  the  home  of  God  ;  in  the  moral  sense, 
'a  far  country.'— To  return,  i.e.,t.o  the  king- 
dom, situated  where  the  nobleman  had  resided. 
Our  Lord  will  certainly  '  return.' 

Ver.  1 3.  Ten  servants  of  his.  The  number  is 
given  here,  butnot  in  the  other  parable  ;  comp. 
the  te7i  virgins,  Matt.  xxv.  i. — Ten  pounds,  or, 
'  minje.'  To  each  one  ;  not  to  each  '  according 
to  his  several  ability'  (Matt.  xxv.  5).  In  the 
other  case  the  man  is  represented  as  committing 
his  whole  property  to  his  servants  ;  here  the  sums 
are  'very  little'  (ver.  17).  The  Attic  mina, 
which  is  probably  meant,  was  the  sixtieth  ]bart 
of  a  talent,  and  =  $15-$!  7.  The  Hebrew  mina 
was  even  smaller.  1  he  one  equal  official  gift 
seems  to  be  referred  to  here,  not  the  spiritual 
'talents'  which  differ  in  extent.  —  Trade  here- 
with till  I  come,  ?'.  e.,  while  I  go  and  return. 

Ver.  14.  But  his  citizens.  His  fellow-citizens. 
Peculiar  to  this  form  of  the  parable.  —  Hated  Mm. 
No  reason  is  assigned  for  their  hatred,  which  is 
the  sole  motive  of  their  action.  The  world  hates 
our  Lord  unreasonably,  and  therefore  opposes 
Him.  —  An  embassy.  This  was  sent  to  the 
supreme  authority,  just  as  the  Jews  had  sent  a 
protest  to  Rome  in  the  case  of  Archelaus.  —  We 
will  not,  that,  etc.  No  other  reason  was  urged 
than  their  unwillingness.  — This  man.  Perhaps 
used  in  contempt.  This  positive  opposition  to 
the  Lord  Jesus  has  manifested  itself,  ever  since 
He  went  to  receive  His  kingdom,  mainly  in  per- 
secution of  His  servants,  whose  cry  to  heaven  is 
the  message  of  hatred  from  the  world  ;  '  we  will 
not  that,'  etc. 

Ver.  15.  Having  received  the  kingdom.  In 
spite  of  hostility.  He  returned  as  king  ;  as  our 
Lord  will.  —  He  commanded  these  servants  to  be 
called,  etc.  This  first,  before  the  judgment  upon 
his  enemies.  The  same  order  is  suggested  in 
regard  to  6ur  Lord's  return  (comp.  Matt.  xiii.  41, 
49;  xxiv.,  xxv.).  —  What  they  had  gained  by 
trading.  The  inquiry  is  more  strictly:  what  busi- 
ness they  had  carried  on  .-'  So  our  Lord  inquires 
of  those  servants  on  whom  He  has  bestowed  the 
same  official  gift,  not  what  success  they  have  had, 
but  how  they  have  used  it ;  faithfulness  is  the 
main  thing  (Matt.  xxv.  21). 

Ver.  16.  Thy  pound;  not  'I  have  gained' 
(Matt.).       In  the  latter  case,  the  trust  was  ac- 


cording to  ability,  here  it  was  the  same  in  every 
case  ;  there  the  gain  was  proportioned  to  the 
trust,  but  here  there  was  no  such  proportion ; 
hence  the  more  modest  answer.  This  also  favors 
the  view  which  interprets  the  '  pound '  as  the  one 
official  gift,  with  varied  results.  —  Made  ten 
pounds  more,  /.  e,,  in  addition  to  itself. 

Ver.  17.  In  a  very  little.  The  'pound'  was 
a  very  small  sum.  High  as  the  ministerial  office 
is  relatively  in  this  world,  in  the  other  (and  in 
comparison  with  the  'talents'  even  here)  it  is 
'very  little  ; '  certainly  is  not  the  sole  channel  of 
blessing  to  the  church.  —  Ten  cities.  The  reward 
corresponds  with  the  kingly  dignity  of  the  re- 
turned Lord.  (Comp.  on  the  other  hand  Matt, 
xxv.  21.) 

Ver.  19.  Five  cities.  The  reward  is  propor- 
tioned to  the  gain  ;  the  commendation  is  omitted 
here.  In  Matthew  it  is  repeated  ;  there  the  gain 
was  in  each  case  proportioned  to  the  trust. 

Ver.  20.  In  a  napkin.  It  is  asserted  that  the 
Jews  frequently  used  this -for  such  a  purpose. 
This  refers  to  idleness  in  office. 

Ver.  21.  The  excuse  is  substantially  the  same 
as  in  Matt.  xxv.  24,  25.  —  Austere,  '  hard ' 
(Matthew.). 

Ver.  22.  Out  of  thy  mouth,  etc.  On  your  own 
statement. 

Ver.  23.  Into  the  bank,  or,  'a  bank.'  The  lat- 
ter form  opposes  the  view  that  the  '  bank  '  repre- 
sents the  Church,  and  the  putting  of  the  pound 
there  as  resignation  of  the  office. 

Ver.  25.  And  they,  /'.  e.,  the  by-standers  in  the 
parable,  not  in  the  house  of  Zaccheus,  said  unto 
him.  This  expression  of  surprise  was  probably 
introduced  to  bring  out  the  answer  of  the  King  in 
ver.  26,  on  which  see  Matt.  xiii.  12  ;  xxv.  29. 

Ver.  27.  But  ( =  but  in  addition  to  this  sen- 
tence) these  mine  enemies.  Still  the  language  of 
the  king  to  the  attending  officers.  —  Slay  them 
before  me.  This  strong  expression  sets  forth  the 
hopelessness  and  severity  of  the  punishment 
which  shall  fall  upon  those  who  oppose  Christ  as 
King.  It  did  not  seem  strange  to  those  who 
heard  the  parable  ;  for  such  vengeance  was  then 
only  too  common.  To  us  it  is  a  figure,  first,  of 
the  punishment  which  fell  upon  Jerusalem  ;  and 
secondly,  of  punishment,  which  is  to  follow  the 
final  judgment.  Thus  the  parable  has  a  primary 
application  to  the  disciples  and  the  Jewish  nation, 
and  then  a  wider  one  to  the  Christian  ministry  in" 
general  and  the  opposing  world. 


Chapter  XIX.  28-48. 

Our  Lord's  Public  Eiitry  into  Jerusalem,  with  attending  Circumstances. 

2'\     A  ^^  when  he  had  thus  spoken,  "he  went-'  before,  ascend-  a  Mark  x. 32. 
•^JL   ing2  up  to  Jerusalem. 

29  And  it  came  to  pass,  *  when  he  was  come^  nigh  to  Bethphage  b  matt.  xxi. 
and  Bethany,  at  the  mount  called^  the  mount  of  Olives,  he  sent    xi.  i-io. 

30  two  of   his  ^  disciples,     Saying,  Go  ye  ^   into  the  village   over 
against  you  ;  in  the  which  at  your  entering '  ye  shall  find  a  colt 


went  on  ^  going  ^  j^e  drew 

the  ®  Go  your  way 


*  that  is  called 

■^  in  which  as  ye  enter 


i 


Chap.  XIX.  28-48.]        THE   GOSPEL  ACCORDING   TO   LUKE.  471 

tied,  whereon  yet  never  man  sat:^  loose  him,  and  bring  him 

31  hither?    And  if  any  man  ^^  ask  you,  Why  do  ye  loose  him  ?  thus 
shall  ye  say  unto  him}^  Because  ^^  the  Lord  hath  need  of  him. 

32  And  they  that  were  sent  went  their  way,^^  and  found  even  as  he 

33  had  said  unto  them.     And  as  they  were  loosing  the  colt,  the 

34  owners  thereof  said  unto  them.  Why  loose  ye  the  colt .?     And 

35  they  said,  The  "  Lord  hath  need  of  him.     And  they  brought 

him  to  Jesus  :  "^and  they  cast  ^^  their  garments  upon  the  colt,  <^  John  xii. 

36  and  they  ^'^  set  Jesus  thereon.     And  as  he  went,  they  spread 
2,7  their  clothes  '^'^  in  the  way.     And  when  he  was  come  nigh,  even 

now  ^^  at  the  descent  of  the  mount  of  Olives,  ''the  whole  multi-  <^  See  chap. 

'  XVlll.  43. 

tude  of  the  disciples  began  to  rejoice  and  praise  ^^  God  with  a 

38  loud  voice  *for  all  the  mighty  works  that  they  had  seen  ;     Say-  '  xiiT^is!"" 
ing,  -^Blessed  be  ^the  King  that  cometh  in  the  name  of  the -^ fe.' """' 

39  Lord:  20  peace  in  heaven,  and  "glory  in  the  highest.^o  '  And  ^x^xv.^4^"' 
some  of  the  Pharisees  from  among  ^i  the  multitude  said  unto  /comp!Ma\t 

40  him,  Master,^^  rebuke  thy  disciples.  And  he  answered  and  ""'  '^' '  ' 
said  unto  them,^^  I  tell  you  that,  if  these  should  2*  hold  their 

peace,  ^the  stones  would  immediately  cry  out.^^  k  Hab. ii.  n. 

41  And  when  he  was  come  near,^^  he  beheld  the  city,  and  ^^  'wept  ^  John  xi.  35. 

42  over  it.    Saying,  '"If  thou  hadst  known,  even  thou,  at  least  in  '«  see  chap. 

,  xiu.  9. 

this  thy  day,^^  the  things  which  belong  unto  thy  peace  !  ^^  but 

43  now  they  are  hid  from  thine  eyes.     For  the  days  ^  shall  come  «  Eccies.  ix. 

,  ^4  »  ■^^'  XXIX. 

upon  thee,  that  ^^  thine  enemies  "  shall  cast  a  trench  ^^  about    3 ;  xxxvui. 

33  ;  Jer.  VI. 

thee,  and  "compass  thee  round,  and  keep  thee  in  on  every  side,    ^;  ^^^^'^^' 

44  And  P  shall  lay  thee  even  with  the  ground,  and  ^thy  children  ^^  "  chap^'xii' 
within  thee  ;  and  '"they  shall  not  leave  in  thee  one  stone  upon  ^  jg^^ix  4. 
another  ;  because  thou  knewest  not  *the  time  of  thy  'visitation.  ^  ^^'  '^'"''"' 

45  "And  he  went  into  the  temple,  and  began  to  cast  out  them  ''^'"p-""'- 

46  that  sold  ^^  therein,  and  them  that  bought  ;     Saying  unto  them,  ^  ix°T4^' 

It  is  written,  *"  My  house  is  the  "^  house  of   prayer;   but  ^ye    comp.'jer!' 
have  made  it  a  den  of  thieves. ^^  «  matt.  xxi. 

47  "^And  he  taught^''  daily  in  the  temple.  But  the  chief  priests  markxI. 
and  the  scribes  and  ^  the  chief  ^^  of  the  people  ^  sought  to  destroy  ^  i?-  ivi.  7- 

•'     w  Jer.  vii.  II 
.  ,        ,  a  •!.   7  -^r  X  Matt.  xxi. 

8  no  man  ever  yet  sat  "  omit  ntther  ,6;  Mark 

^°  anyone  ^^  the  best  authoriiies  oinii  \xnX.o  h\n\  xi.  18;  chap 

12  or  omit  Because  ^^  went  away  ^  See'iviark 

^*  or  Because  the  {according  to  the  best  mithorities)  ^^  threw     vi.  21. 

1^  07nit  they  "  garments 

18  as  he  was  now  drawing  nigh,  even  ^^  joyfully  to  praise 

20  substitute  {!)  ^^  w/zzV  among  ^^  ^r  Teacher 

28  the  best  authorities  omit  unto  them  ^^  shall 

26  will  cry  out  {according  to  the  best  authorities)  ^6  j^g  drew  nigh 

2''  seeing  the  city,  he  ^s  j^  this  day,  even  thou  ^9  ^nto  peace  — 

3°  For  days  ^^  when  ^^  throw  an  embankment 

33  and  shall  dash  to  the  ground  thee  and  thy  children 
3*  sold,  the  best  authorities  omit  the  rest  of  the  verse. 
35  the  best  authorities  read  And  my  house  shall  be  a 
38  robbers  37  ^^s  teaching  38  chief  men 


472  THE   GOSPEL   ACCORDING   TO   LUKE.        [Chap.  XIX.  28-48. 

48  him, 'And  could  ^^  not  find  what  they  might  do:  for  all  the^*^''*P-«-'9- 
people  were  very  attentive  to  hear  him.^*^  , 

2^  they  could  *°  the  people  all  hung  upon  him,  listening. 


Contents.  —  Luke  agrees  closely  with  the 
other  Evangelists  in  the  account  of  the  entry  to 
Jerusalem.  He  mentions  in  addition  a  murmur 
of  the  Pharisees  and  our  Lord's  reply  (vers.  39, 
40),  as  well  as  the  fact  that  He  wept  over  the  city 
(vers.  41-44);  and  then,  after  the  cleansing  of  the 
temple  (vers.  45,  46),  he  gives  a  general  descrip- 
tion (vers.  47,  48),  of  the  Master's  activity  during 
the  last  days  of  His  public  teaching,  the  particu- 
lars being  recorded  in  chaps,  xx.-xxi.  6. 

Vers.  29-38.  The  Triumphal  Entry  into 
Jerusalem.  See  on  Matt.  xxi.  1-9 ;  Mark  xi.  r- 
10  ;  John  xii.  12-19. 

Ver.  29.  And  when  he  had  thus  spoken,  etc. 
On  the  afternoon  of  Friday,  the  8th  of  Nisan. 
He  could  reach  the  neighborhood  of  Bethany 
before  sundown. 

Ver.  30.  And  it  came  to  pass.  This  leaves 
room  for  the  intervening  events  in  Bethany  on 
Saturday  evening,  at  the  house  of  Simon  the 
leper.  Hence  we  begin  a  paragraph  here.  — 
Nigh  to  Bethphage  and  Bethany.  The  village 
nearest  Jerusalem  is  mentioned  first  (so  Mark). 

Ver.  31.  The  village  over  against  you.  Beth- 
phage, as  we  think. 

Ver.  33.  The  owners.  Peculiar  to  Luke,  but 
fairly  implied  in  Mark  xi.  5. 
'  Ver.  34.  The  best  authorities  insert  after  they 
said  a  word  which  may  either  be  a  sign  of  quota- 
tion, or  mean  '  because.'  The  last  clause  of  ver. 
31  corresponds  exactly,  and  the  translation  must 
be  the  same  in  both  cases,  though  the  sense  is 
not  affected. 

Ver.  37.  At  the  descent  of  the  Mount  of  Olives. 
On  the  brow  of  the  hill,  as  Jerusalem  came  in 
sight.  A  fitting  place  for  the  culmination  of 
their  enthusiasm.  —  All  the  mighty  works,  etc. 
All  the  miracles  performed  on  this  journey,  but 
doubtless  with  special  reference  to  the  raising  of 
Lazarus,  from  whose  home  they  had  just  come. 
(Comp.  John  xii.  9,  17,  18.) 

Ver.  38.  Peace  in  heaven,  and  glory  in  the 
highest.  Here  Luke,  by  a  poetic  parallelism, 
paraphrases  the  '  Hosanna '  mentioned  by  the 
other  Evangelists. 

Vers.  39,  40.  The  Murmur  of  the  Pharisees. 
Peculiar  to  Luke.  —  Some  of  the  Pharisees  from 
the  multitude,  etc.  Evidently  not  of  His  disci- 
ples, whom  they  would  have  Him  rehuke. — 
Master,  or,  '  Teacher.'  They  objected  to  the  cry 
of  the  disciples,  because  it  recognized  Him  as 
more  than  a  '  Teacher.'  They  would,  however, 
hold  Him  responsible  for  what  they  held  to  be 
unwise  and  unwarranted  enthusiasm.  —  If  these 
should  hold  their  peace,  the  stones,  etc.  A  pro- 
verbial expression,  to  show  that  this  outburst 
could  not  and  ought  not  to  be  restrained,  and 
thus  a  most  pointed  rebuke  of  the  objectors. 
There  is  possibly  an  allusion  to  Habak.  ii.  11  ; 
and  probably  an  intimation  that  the  stones  of  the 
temple,  which  now  reechoed  the  Hosannas, 
should  in  the  future  proclaim  the  judgments  of 
the  Lord,  and  thus  acknowledge  Christ  as  King. 

Vers.  41-44.  Our  Lord  weeps  over  Jeru- 
salem. This  incident  is  related  by  Luke  alone, 
although  similar  to  Matt,  xxiii.  37-39. 


Ver.  41.  And  when  he  drew  nigh,  seeing  the 
city.  Tradition,  assuming  that  our  Lord  took  the 
direct  road,  over  the  summit  of  the  Mount  of 
Olives,  points  out  the  spot  as  half-way  down  the 
western  slope.  But  it  is  more  probable  that  the 
road  taken  was  the  main  or  southern  one,  pass- 
ing between  two  peaks  (see  on  Matt.  xxi.  2). 
Comp.  Stanley  [Sinai  and  Palestine,  p.  187). 
'  Jesus  has  reached  the  edge  of  the  plateau  ;  the 
holy  city  lies  before  His  view.  What  a  day  it 
would  be  for  it,  if  the  bandage  fell  from  its  eyes  ! 
But  what  has  just  passed  between  Him  and  the 
Pharisees  present  has  awakened  in  His  heart  the 
conviction  of  the  insurmountable  resistance  which 
He  is  about  to  meet.  Then  Jesus,  seized,  and, 
as  it  were,  wrung  by  the  contrast  between  what 
is  and  what  might  be,  breaks  out  into  sobs.' 
(Godet.)  — Wept  over  it.  An  outburst  of  grief, 
not  silent  tears  now,  as  at  the  grave  of  Lazarus 
(John  xi.  35).     Peculiar  to  Luke. 

Ver.  42.  If  thou  hadst  known.  The  pathetic 
expression  of  a  fruitless  wish.  —  In  this  day. 
That  day  of  entry  is  meant,  as  concentrating  in 
itself  all  the  intimations  and  proofs  of  His  Mes- 
siahship,  and  becoming  a  direct  offer  of  Himself  " 
for  their  acceptance  ;  comp.  '  the  time  of  thy 
visitation  '  (ver.  44).  —  Even  thou,  as  well  as  the 
disciples,  who  now  testify  their  knowledge  by 
their  shouts  of  Hosanna.  —  The  things  which  be- 
long unto  peace !  '  Peace '  here  certainly  includes 
the  idea  of  deliverance,  safety.  Perhaps  as  orig- 
inally uttered  there  was  an  allusion  to  the  name 
Jerusalem  (Salem  =  peace).  What  was  neces- 
sary for  this  peace  was  the  recognition  of  Jesus 
as  the  Messiah.  —  But  now  they  are  hid  from 
thine  eyes.  The  city,  as  a  whole,  rejected  Him 
that  day,  though  its  positive  antagonism  came 
later  in  the  week.  This  hiding  was  according  to 
the  righteous  counsel  of  God  (comp.  Matt.  xi. 
25,  26  ;  John  xii.  37,  etc.  ;  Rom.  xi.  7,  etc.)  ;  but 
the  personal  guilt  of  the  inhabitants  was  directly 
involved,  as  is  evident  from  the  emotion  of  our 
Lord. 

Ver.  43.  For.  This  introduces  a  prophetic 
proof  that  these  things  luere  hidden  ;  and  is  also 
'  the  awful  reason  for  the  fervent  wish  just  ex- 
pressed '  (Alford).  Because  our  Lord  knew  that 
the  judgment  was  inevitable,  He  voices  His  sor- 
row not  only  in  loud  weeping  but  in  this  pathetic 
unavailing  wish.  —  Days  shall  come  upon  thee. 
There  is  a  day  of  decision,  but  days  of  retribu- 
tion. Comp.  the  discourse  uttered  two  days  after- 
wards (chap.  xxi.  7,  etc.),  and  near  the  same  spot 
(see  on  Matt.  xxiv.  3).  From  this  very  quarter 
these  things  came  upon  the  city.  The  first  Ro- 
man camp  was  pitched  on  this  slope  of  the 
Mount  of  Olives.  —  Shall  throw  an  embankment 
about  thee.  A  palisaded  mound  is  meant,  and 
according  to  Josephus,  this  was  the  first  regular 
operation  in  the  siege  under  Titus.  —  And  com- 
pass thee  round,  etc.  This  indicates  a  different 
and  subsequent  act.  After  the  Jews  burned  the 
palisades,  Titus  erected  a  wall,  which  hemmed  in 
the  city.     Hence  the  famine. 

Ver.  44.  Shall  dash  to  the  ground  thee.  The 
word  here  used  has  this  sense  in  the  LXX.,  and 


Chap.  XX.  1-26.]            THE    GOSPEL  ACCORDING    TO    LUKE.  473 

it  is  more  appropriate  here,  since  it  is  applied  to  PLE.  This  took  place  on  Monday  ;  see  notes  on 
thy  childreu  within  thee.  The  '  children'  are  the  Matt.  xxi.  12,  13  ;  Mark  xi.  15-17.  This  is  the 
inhabitants,  not  merely  infants ;  the  city,  which  briefest  account,  with  no  peculiarities, 
has  been  personified  throughout,  is  conceived  of  Vers.  47,  48.  Our  Lord's  closing  Labors 
as  a  mother.  These  words  were  fulfilled,  when  in  the  Temple.  —  Daily  (comp.  chap.  xxi.  37). 
the  Roman  soldiers  went  through  the  city  de-  On  Monday  and  Tuesday.  On  the  last  named 
stroying  houses  and  people  in  one  common  ruin,  day,  He  solemnly  and  formally  took  leave  of  the 
—  One  stone  upon  another.  Comp.  Matt.  xxiv.  2.  temple  ;  see  on  Matt.  xxiv.  i.  —  The  chief  men  of 
This  was  afterwards  predicted  of  the  temple,  the  people.  The  worldly  aristocracy  in  distinc- 
here  of  the  whole  city.  The  temple  was  totally  tion  from  the  common  people.  There  were  Sad- 
destroyed  at  the  close  of  the  siege  (a.  D.  70)  ;  ducees  as  well  as  priests  and  scribes  among  His 
the  city  partially  then,  but  fully  in  the  time  of  the  opponents.  —  And  they  could  not  find,  etc.  This 
Emperor  Adrian  (a.  D.  135).  The  order  of  the  perplexity  had  begun  some  time  before  (John  vii. 
verse,  suggests  this  destruction  as  occurring  after  30-53),  but  was  now  reaching  its  height.  —  For 
all  the  other  fearful  incidents.  —  Visitation  may  the  people.  Comp.  Mark  xii.  37.  —  All  hung 
mean  in  mercy  or  in  judgment ;  the  former  sense  upon  him,  listening.  The  E.  V.  omits  the  strik- 
is  prominent  here.  In  mercy  our  Lord  now  ing  figure  of  the  original.  The  attitude  of  the 
came  ;  they  knew  Him  not,  rejected  Him  at  this  people  was  an  obstacle  to  the  hostile  rulers.  But 
'  time '  (  =  opportunity,  season),  and  thus  turned  malicious  craft  found  its  opportunity  in  a  few 
the  season  of  mercy  into  a  long,  long  period  of  short  days.  Luke  here,  as  often  elsewhere,  gives 
judgment.  a  sketch  of  events  afterwards  narrated  in  de- 
Vers.  45,  46.     The  Cleansing  of  the  Tem-  tail. 


'°A 


Chapter  XX.  1-26. 

The  Assaults  of  the  Riders  in  the  Temple. 

ND  it  came  to  pass,  tJiat  on  one  of  those  ^  days,  *  as  he  '^  ^'''''p-  ""• 
taught  2  the  people  in  the  temple,  and  preached  the  gos-  *  ^-^f^^:^  '"''■ 
pel,^  the  chief  priests  and  the  scribes  came  upon  him  with  the    ^^"^l^,  "' 

2  elders.  And  spake  unto  him,  saying,'^  Tell  us,  by  what  authority 
doest   thou   these   things  .-•   or  who  is  he  that  gave  thee  this 

3  authority  .■'     And  he  answered   and  said   unto  them,  I  will  also 

4  ask  you  one  thing  ;  ^  and  answer  **  me :  The  baptism  of  John, 

5  was    it  from  heaven,  or  of^  men.-'     And   they  reasoned   with 
themselves,  saying,  If  we  shall  say,  From  heaven  ;  he  will  say, 

6  Why  then  believed  ye  him  not .-'  ^     But  and  ^  if  we  say.  Of ' 

men;  all  the  people  will  stone  us:  for '^  they  be^°  persuaded '^  Comp.  chap. 

7  that  John  was  a  prophet.     And  they  answered,  that  they  could 

8  not  tell  ^^  whence  it  was.     And  Jesus  said  unto  them,  Neither 
tell  I  you  by  what  authority  I  do  these  things. 

9  ^  Then  began  he  ^^  to  speak  to  the  people  this  parable  ;  A  d-  matt.  xxi 
certain  ^^  man  planted  a  vineyard,  and  let  it  forth  ^^  to  husband-    ^^_^l^  ''''• 

10  men,  and  went  into  a  far  ^^  country  for  a  long  time.  And  at  the 
season  he  sent  a  servant  to  the  husbandmen,  that  they  should 
give  him  of  the  fruit  of  the  vineyard  :  but  the  husbandmen  beat 

1 1  him,  and  sent  him  away  empty.  And  again  he  sent  ^'^  another 
servant  :  and  they  beat  him  also,  and  entreated  him  shamefully, 

12  and  sent  him  away  empty.^^     And  again  he  sent^*^  a  third  :  and 

1  the  2  was  teaching  ^  preaching  the  gospel,  or,  good  tidings 

*  they  spake,  saying  unto  him  ^  a  question  {Greek  word) 

6  tell  ''  from  *  Why  did  ye  not  believe  him  .'' 

9  ojiiit  and  ^°  are  "  they  did  not  know 

^2  ji\r,f}  he  began  ^^  omit  certain  "  out 

15  another  ^^  And  he  sent  yet 

"  him  also  they  beat,  and  handled  shamefully,  and  sent  away  empty. 


474  THE   GOSPEL  ACCORDING   TO    LUKE.        [Chap.  XX.  1-26- 

13  they  wounded  him  also,  and  cast  him  ovX}^    Then  said  the  lord 
of  the  vineyard/^  What  shall  I  do  .''     I  will  send  my  beloved 

son  :  it  may  be  they  will  *  reverence  Jiim  when  they  see  him.^*^  ^  xvfii?'2^^' 

14  But   when   the   husbandmen   saw   him,  they    reasoned   among 
themselves,^^  saying,  This  is  the  heir  :  come,^^  i^t  us  kill  him, 

15  that  the  inheritance  maybe  ours.     So  they  cast  him  ^3  out  of 
the  vineyard,  and  killed  him.     What  therefore  shall  the  lord  of 

16  the  vineyard  do  unto  them.''     He  shall  ^*  come  and  •''destroy /chap.xix. 

27. 

these   husbandmen,  and   shall  ^^  give   the  vineyard   to   others. 

17  And  when  they  heard  it,  they  said,  "God  forbid.     And  he  '' be- .r  Rom- "i- 4, 

'  ^  '  ■/  '  6,  3 :  ;  VI.  2, 

held  them,^^  and  said.  What  is  this  then^^  that  is  written,  i5;vii.7,i3; 

IX.  14;  XI.  I, 

'  The  stone  which  the  builders  rejected,  ^'  \  '.^°^^, 

The  same  is  become  ^^  the  head  of  the  corner  }  "i 'vl"4. 

18  Whosoever  shall  fall  upon  ^^  that  stone  shall  be  broken;  but  ^  ^^^^P' '"'"• 
*  on  whomsoever  it  shall  fall,  it  will  grind  him  to  powder.^^  ^  22;  ""'"■ 

19  And  'the   chief    priests    and    the   scribes  ^'^  the   same    hour '^^"''"^fss-^" 
sought  to  lay  hands  on  him  ;  "^  and  they  feared  the  people  :  for    47^48."'' 
they  perceived  that  he  had  spoken  ^^  this  parable  against  them. 

20  '"And  they  "  watched  ^m,  and  sent  forth  spies,  which  should '"Matt.xxu. 
feign  themselves  just  men,^^  that  they  might  "  take  hold  of  his  ^f^"^  ''"■ 
words,^*  that  so  they  might  deliver  him  unto  ^  the  power  '^  and  "  '^^^^^  ^^'^^ 

21  authority  ^^   of  ^  the  governor.     And  they  asked  him,   saying,  ^  chap!^xii. 


Master,^'''  we  know  that  thou  sayest  and  teachest  rightly,  neither 


;  Cor. 


XV.  24. 


acceptest  thou  ^  the  person  of  any,  but  teachest  the  way  of  ^  ^*"'  ^^^^^' 

22  God  truly  :^^  Is  it  lawful  for  us  to  give  tribute  unto  Cesar,  or 

23  no  ?  ^^     But  he  perceived  their  *■  craftiness,  and  said  unto  them,  r  iCor.iii.  19; 

24  Why  tempt  ye  me  ?  *^    Shew  me  *  a  penny.^^    Whose  image  and    xi.  3 ;  Eph.' 
superscription   hath   it.''     They  answered    and^^  said,   Cesar's.  .?  see  Matt. 

25  And  he  said  unto  them.  Render  therefore  ^  unto  Cesar  the 
things  which  be*^  Cesar's,  and  unto  God  the  things  which  be*^ 

26  God's.  And  they  could  not  ^^  °  take  hold  of  his  words  ^''  before 
the  people  :  and  they  marvelled  at  his  answer,  and  held  their 
peace. 

18  him  also  they  wounded,  and  cast  forth 

1^  And  the  lord  of  the  vineyard  said 

2"  the  best  authorities  read  reverence  him. 

2^  the  best  authorities  read  one  with  another 

2^  the  best  authorities  omit  come 

23  And  they  cast  him  forth  24  ^jji 

2^  But  he  looked  upon  them  ^^  What  then  is  this 

2T  was  made  2*  Every  one  that  falleth  on 

^^  scatter  him  as  chaff.  3°  the  scribes  and  the  chief  priests 

3^  sought  to  lay  hands  on  him  in  that  very  hour  ^^  he  spake 

83  feigning  to  be  righteous  ^4  speech  ^s  magistrate 

3^  to  the  authority  ^7  ^^  Teacher  ^s  ^nd  acceptest  not 

89  in  truth  *»  not  ? 

*i  the  best  authorities  omit  Why  tempt  ye  me  ?  ^^  Greek  denarius 

*3  the  best  authorities  otnit  answered  and  ^*  Therefore  render 

*^  that  are  ^^  were  not  able  to 

*''  the  best  authorities  read  the  saying 


Chap.  XX.  i-XXI.  4.] 


THE    GOSPEL   ACCORDING   TO   LUKE. 


475 


Contents.     Passing  over  the  incident  of  the     as  yet  Luke  has  not  introduced  the  chief  priests 


barren  fig  tree  (Monday  evening  and  Tuesday 
morning,  on  the  way  to  and  from  Bethany)  re- 
lated by  Matthew  and  Mark,  Luke  gives  a 
sketch  of  the  various  assaults  made  upon  our 
Lord  in  the  temple.  His  account  is  not  so  full 
as  that  of  the  other  two  Evangelists.  In  com- 
mon with  them  he  tells  of  the  question  respect- 
ing authority  (vers.  1-8),  and  then  gives  \^& par- 
able of  the  -wicked  hitsbaiidmeii  (vers.  9-19)  ;  omit- 
ting (with  Mark)  the  parable  of  the  wedding  of 
the  King's  Son,  he  narrates  the  insidious  assault 
of  the  Pharisees  with  the  question  respecting 
tribute  (vers.  20-26).    See  further  on  next  section. 

Vers.  1-8.  Our  Lord  Questioned  as  to 
His  Authority.  See  on  Matt.  xxi.  23-27 ; 
Mark  xi.  27-33.  —  On  one  of  the  days.  On  Tues- 
day morning,  as  we  think.  —  Preaching  the  gos- 
pel, or  'good  tidings.'  Peculiar  to  Luke.  — Came 
upon  him.  This  suggests  the  formality  and  '  so- 
lemnity of  the  proceeding,  since  all  three  classes 
of  the  Sanhedrin  were  represented.  —  Or  who  is 
he,  etc.  Or,  z.  e.,  to  speak  more  definitely.  Mat- 
thew and  Mark  have  '  and.'  —  All  the  people  will 
stone  us.  Thus  Luke  expresses  more  fully  the 
thought :  '  they  feared  the  people.' 

Vers.  9-19.  The  Parable  of  the  Wicked 
Husbandmen.  See  on  Matt.  xxi.  33-46  ;  Mark 
xii.  1-12. 

Ver.  9.     Began.     After  the  discomfiture  of  the 


in  this  connection.  —  God  forbid,  or,  '  far  be  it,' 
i.  e.,  this  casting  out  and  killing  and  consequent 
destruction.  Comp.  on  the  former  part  of  the 
verse,  Matt.  xxi.  41. 

Ver.  17.  What  then  is  this  that  is  written, 
i.  e.,  granting  that  your  deprecation  is  right ;  that 
these  things  would  not  be,  how  then  could  this 
Scripture  be  fulfilled. 

Ver.  19.  And  they  feared  the  people;  and 
hence  could  not  take  Him,  for  they  (/.  e.,  the 
people  ;  in  Matthew  and  Mark,  the  chief-priests 
are  spoken  of)  perceived  that  he  had  spoken  this 
parable  against  them  {i.  e.,  the  chief -priests, 
etc.). 

Vers.  20-26.  The  Question  Respecting 
Tribute.  See  on  Matt.  xxii.  15-22;  Mark  xii. 
13-17.  Luke's  account  states  more  fully  the 
crafty  method  of  the  chief-priests,  but  as  regards 
the  interview  itself  presents  no  new  details. 

Ver.  20.  And  they  watched  him.  Hanging 
about  until  the  opportunity  came.  —  They  sent 
forth  spies,  men  instructed  for  the  purpose. — 
Feigning  themselves  to  be  righteous.  They 
should  come  to  Him,  as  though  their  consciences, 
not  the  craft  of  His  enemies,  had  prompted  the 
following  question.  On  the  character  of  these 
agents,  and  the  coalition  with  the  Herodians,  see 
Matt.  xxii.  16.  — That  they  (the  foiled  Sanhe- 
drists)  might  take  hold  of  his  speech.      Both  the 


priests,  scribes,  and  elders.  —  To  the  people,  but  person  and  the  thing  taken  hold  of  are  expressed 

'against'  (ver.  19)  His  assailants,  who  were   un-  in  the  original. — Unto  the  magistrate,  or,  'ruler,' 

doubtedly  present.     Hence  there  is  no  disagree-  the  civil  power,  etc.     The  Roman  power  in  gen- 

ment  with  the  other  accounts.     The  description  eral  is  first  spoken  of,  then  the  specific  authority 

of  the  vineyard  is  not  so  full  here,  but  for  a  long  to  which  they  wished  to  deliver  Him,  that  of  the 

time  is  new.  governor. 

Vers.  10-13.     Luke's  sketch  of  the  treatment  Ver.  22.     Tribute.     Luke  uses  the  Greek  word 

the  servants  received  is  not  so  varied  as  those  of  applied  to    land    and  poll  taxes,  while  Matthew 

Matthew  and   Mark.  —  What   shall  I   do  I      Pe-  and    Mark    use    the    Latin   equivalent.   =  See    on 


culiar  to  Luke. — May  be  expresses  an  expecta- 
tion. 

Ver.  16.     And  when  they  heard  it,  they  said. 
Who  spoke  ?    Some  of  the  crowd,  we  think,  since 


Matt.  xxii.  17. 

Ver.  26.  And  they  were  not  able,  etc.  Luke 
brings  out  most  fully  the  sense  of  failure  on  the 
part  of  His  enemies. 


Chapter   XX.   27-XXI.   4. 
Assatilt  of  the  Sadditcees  ;  Final  Scenes  in  the  Temple. 

27  'THHEN  icame  to  him  certain  of  the  Sadducees,  which  deny  2 

i-     that  there   is   any  ^  resurrection  ;    and   they  asked    him, 

28  Saying,  Master,*  Moses  wrote  unto  us,  « If  any   man's   brother  «  Deut.  xxv. 
die,  having  a  wife,  and  he  die  without  children,^  that  his  brother 
should    take    his^    wife,    and   raise    up  seed    unto  his   brother. 

29  There  were  therefore  seven  brethren  :  and  the  first  took  a  wife, 

30  and  died  without  children."     And  the  second  ^  took  her  to  wife, 

31  and  he  died  childless.     And   the   third   took   her;    and  in   like 
manner  the  seven  also  :    and  they  left  ^  no   children,   and  died. 

32,  33  Last  of  all  the  woman  died  also.^'^     Therefore  in  the  resur- 

1  And  there  ^  of  the  Sadducees  certain  that  say  "  no 

4  ^r  Teacher  s  be  childless  «  the 

■^  childless  ^  the  best  authorities  omit  the  remainder  of  ver.  30. 

9  and  likewise  the  seven  also  left 
10  the  best  authorities  read  Afterward  the  woman  also  died. 


476  THE   GOSPEL   ACCORDING   TO    LUKE.        [Chaps.  XX.  27-XXL  4. 

rection  "  whose  wife  of  them  is  she  ?  ^-  for  seven  ^^  had  her  to 

34  wife.     And  Jesus  answering  ^"^  said  unto  them,  *The  children  ^^  ^  Chap.xvi.8. 

35  of  this  world   marry,   and   are   given   in   marriage  :      But   they 

which  shall  be  1^  '^  accounted  worthy  to  obtain  that   world,   and  ^  f  xL^'ss^'i'.  5. 
the  resurrection  from  the  dead,  neither  marry,  nor  are  given  in 

36  marriage  :     Neither  ^''   can  they   die   any   more  :  for   they   are 

equal  unto  the  angels  ;  and  are  the^^  "  children  i'''  of  God,  being  <;comp.Rom. 

37  the  ^^  children  ^^  of  the  resurrection.     Now  ^^  that  the  dead  are    '^'"'^^' 
raised,  even  Moses  shewed  ^at  the  bush.^o/when  he  calleth  thQ}^Z^^lt 
Lord  the  God  of  Abraham,  and  the  ^^  God  of  Isaac,  and  the  ^^ 

38  God  of  Jacob.     For^i  he  is  not  a^^  Qod  of  the  dead,  but  of  the 

39  living :    for  all  live  unto  him.     Then  ^^  certain  of  the  scribes 

40  answering  ^said,  Master,*  thou  hast  well  said.  And  2*  after '^  28 rcomp. 
that  ''  they  durst  not  ^^  ask  him  any  question  at  all?^  34 

h  Matt.  xxii. 

41  'And   he   said    unto  them.   How  say  they  that^^  Christ   is    46;  Mark' 

42  David's    son }      And  "^^   David   himself   saith    in    the    book   of  ^  matt.  xxii. 

41-45; 

Psalms,  Mark  xii. 

*  The  Lord  said  unto  my  Lord,  ^  psa.  ex.  i. 

Sit  thou  on  my  right  hand, 

43  Till  I  make  thine  enemies  thy  footstool.^^ 

44  David  therefore  calleth  him  Lord,  how  is  he  then  ^9  his  son .? 

45  Then  23  in  the  audience  ^o  of  all  the  people  he   said   unto   his  '  ^XX  7^'" 

46  disciples,  Beware  of  the  scribes,  which  ^i  desire  to  walk  in  ^-40^""' 
long  32  robes,  and  "*  love  greetings  in  the  markets,^^  and  "*  the  ^^  '"^Chap.  xi 
highest^*  seats  in  the  synagogues,  and  the^^  "chief  rooms  ^^  at  "^h^p-"^- 

47  feasts  ;  Which  ^i  devour  widows'  houses,  and  for  a  shew  ^6 
make  long  prayers  :  the  same^'^  shall  receive  greater  damna- 
tion.^ 

XXI.   I     "And  he  looked  up,  and  saw  the  rich  men  casting  39  their  "  Mark  xii 

i  o  4i~44' 

2  gifts  into  the  treasury.      And  he  saw  also  '^   a   certain    poor 

3  widow  casting  in  thither  two  ^  mites.     And  he  said,  Of  a  truth  I  ^  See  chap 
say  unto  you,  that  this  poor  widow  hath  cast  in  more  than  they 

4  all :  For  all  these  have  of  their  abundance  *^  cast  in  unto  the 
offerings  *2  Qf  QqJ  .43  i^^i-  g^g  q{  y^Q^  penury  hath  **  cast  in  all 
the  living  that  she  had. 

"  In  the  resurrection  therefore  12  (joth  she  become 

^3  the  seven                         1*  omit  answering  ^^  sons 

1^  who  are                "  For  neither                   is  ^^^if  the  ^^  But 

20  Bush                                        21  Now  22  the 

^  And  24  fj,g  i)ggi  autho7'ities  read  For 

25  they  durst  not  any  more                                   26  ^j^y  question. 

2''  inse7't  the              28  t^g  footstool  of  thy  feet.  29  a^d  how  is  he 

8°  hearing                                             3i  ^^q  32  ^;;/// long 

3^  market  places.                                 34  ^hief  ^5  places 

8^  pretence                                     37  these  ^s  condemnation 

39  that  were  casting  «  omit  also 

*i  did  of  their  superfluity  *2  the  gifts 

*3  the  best  authorities  omit  of  God  -  ■"  of  her  want  did 


Chaps.  XX.  27-XXI.  38.]       THE    GOSPEL   ACCORDING   TO    LUKE. 


477 


Contents.  In  this  section  Luke  records  the 
assault  of  the  Sadducees  respecting  the  resurrec- 
tion (vers.  27-40)  ;  then  omitting  the  lawyer's 
question,  he  tells  of  our  IvOrd's  unanswered  ques- 
tion respecting  Christ  the  Son  of  David  (vers.  41- 
44)  ;  like  Mark  he  gives  but  a  brief  summary  of 
the  discourse  against  the  Pharisees  ('scribes,' 
vers.  45-47),  with  which  the  public  teaching  in 
the  temple  closed,  though  one  other  incident  is 
mentioned  as  occurring  while  He  lingered  there 
(the  widow's  mites,  chap.  xxi.  1-4).  In  some 
cases  this  account  agrees  more  closely  with  that 
of  Matthew,  in  others  with  that  of  Mark,  and 
sometimes  all  three  have  their  special  points  of 
difference. 

Vers.  27-40.  The  Question  of  the  Sad- 
ducees. See  on  Matt.  xxii.  23-33 !  Mark  xii. 
18-27. 

Vers.  34,  35.  Peculiar  to  Luke,  .who  however 
omits  the  solemn  opening  rebuke:  'Ye  do  err,' 
etc.  (Matt.,  Mark).  The  sons  of  this  world;  here 
used  in  the  physical  sense,  i.  e.,  those  actually 
living  in  the  present  order  of  things.  —  Marry, 
and  are  given  in  marriage.  There  is  no  refer- 
ence to  the  moral  character  of  the  persons  thus 
described  ;  '  this  world '  simply  meaning  the  pe- 
riod preceding  the  resurrection  at  the  return  of 
the  Messiah.  The  verse  cannot  be  used  to  prove 
the  superior  holiness  of  celibacy.  —  Accounted 
worthy,  i.  e.,  at  the  coming  of  the  Lord.  Here 
the  moral  character  is  spoken  of.  —  To  obtain 
that  world,  the  state  of  life  after  the  coming  of 
the  Messiah,  which  is  introduced  by  the  resurrec- 
tion from  the  dead.  This  means  the  first  res- 
urrection of  the  righteous  (chap.  xiv.  14),  and  the 
statement  probably  includes  those  believers  who 
are  living  at  the  Second  Advent. 

Ver.  36.  For  neither  can  they  die  any  more. 
The  correct  reading  ('  for  ')  introduces  the  reason 
they  do  not  marry  :  there  is  no  more  death,  hence 
no  more  birth.  If  then  all  the  dead  are  raised 
and  die  no  more,  the  same  is  true  of  unbelievers. 
But  in  the  case  of  those  directly  spoken  of  their 
altered  nature  is  introduced  as  a  reason  why  they 
cannot  '  die  any  more  : '  for  they  are  equal  unto 
the  angels.  They  are  distinguished  from  the 
angels,  but  like  them  are  immortal.  —  And  are 


sons  of  God.  A  second  proof  that  their  nature  is 
such  that  they  cannot  die  :  they  are  not  simply 
sons  of  God  in  the  moral  sense,  but  are  essen- 
tially 'partakers  of  the  divine  nature,'  and  hence 
free  from  death. — Being  sons  of  the  resurrec- 
tion. Into  this  state  they  pass,  this  change  of 
nature  takes  place,  at  the  resurrection.  And  the 
same  change  will  occur  in  believers  living  at  that 
day  (i  Cor.  xv.  51-54).  Comp.  Rom.  viii.  18-23. 

Ver.  37.  Even  Moses,  whom  you  have  quoted 
(ver.  28)  to  establish  the  opposite  view.  —  Shewed. 
The  announcing  something  before  concealed. 

Ver.  38.  For  all  live  unto  him.  Peculiar  to 
Luke.  The  emphasis  rests  upon  'all,'  which 
may  be  taken  in  its  widest  sense  :  all  creatures, 
whether  living  or  dead,  angels  or  men,  live  in  the 
sight  of  God.  This  extends  the  argument  fur- 
ther than  the  parallels  in  Matthew  and  Mark, 
where  the  covenant  relation  alone  is  brought  into 
view. 

Vers.  39,  40.  In  this  form  Luke  presents  the 
victory  of  our  Lord,  which  was  connected  with 
the  last  question  put  to  Him  by  a  lawyer.  Matt, 
xxii.  34-40  ;  Mark  xii.  28-34. 

Vers.  41-44.  Our  Lord's  closing  Ques- 
tion. See  on  Matt.  xxii.  41-46  ;  Mark  xii.  35- 
37.  — Unto  them  (ver.  41),  i.  e.,  the  '  Scribes '  (ver. 
39)  ;  according  to  Matthew  :  '  the  Pharisees  '  ; 
according  to  Mark,  it  was  said  of\.\\&  Scribes. 

Vers.  45-47.  Denunciation  of  the  Scribes. 
—  See  on  Mark  xii.  38-40,  with  which  Luke's  ac- 
count closely  agrees.  Comp.  Matt,  xxiii.  i,  6,  7, 
14.  —  In  the  hearing  of  all  the  people.  Peculiar  to 
Luke.  Chap.  xxi.  1-4.— The  Widow's  Mites. 
See  on  Mark  xii.  41-44 ;  comp.  also  the  intro- 
ductory note  to  Matt.  .xxiv. 

Ver.  I.  And  he  looked  up  (ver.  i).  From 
where  he  had  been  sitting  during  the  delivery  of 
His  denunciatory  discourse  '  over  against  the 
treasury'  (Mark).  The  distance  could  not  have 
been  very  great. 

Ver.  4.  TJnto  the  gifts,  i.  e.,  those  in  the  chests. 
'  This  incident,  witnessed  by  Jesus  at  such  a  time, 
resembles  a  flower  which  He  comes  upon  all  at 
once  in  the  desert  of  official  devotion,  the  sight 
and  perfume  of  which  make  Him  leap  with  joy.' 
(Godet.) 


Chapter   XXI.  5-38. 

The   Prophecy   of  the    Destruction    of  the    Temple,   and  the   subsequent 

Discourse. 

5  "    A  ND  as  some  spake  of  the  temple,  how  it  was  adorned  with'^  ^^^^•''"^ 

6  /\  goodly  stones  and  gif ts,i  he  said,  As  for  these  things  ^^3^;^'^  '''''• 
which  ye  behold,  the  2  days  will  come,  in  the  2  which  *  there  shall  ^  JJ'P'  '''"■ 
not  be  left  3  one  stone  upon  another,  that  shall  not  be  thrown 

7  down.       And  they  asked   him,  saying.  Master,  but  when  *  shall 
these  things  be.?  and  what  sign  zvill  there  be^  when  these  things 

8  shalP  come  to  pass  .?     And  he  said.  Take  heed  '  that  ye  be  not 
deceived  :   for    many    shall  come   in    my    name,    saying,    I  am 


1  sacred  gifts 
■*  when  therefore 


2  omit  the  ^  the  best  authorities  insert  here 

5  what  is  the  sign  "  are  about  to  ''  See 


478  THE    GOSPEL   ACCORDING   TO    LUKE.         [Chap.  XXL  5-38. 

Christ ;  ^  '^  and  the  time  draweth  near  :  '^  g-Q  ye  not  therefore  ^^  ^  Comp.  Matt. 

<~>        J  I'.i.  2  ;  IV.  17 ; 

9  after  them.  But  ^^  when  ye  shall  hear  of  wars  and '^commo- ^f^J^^'-^'^s- 
tions,  *be  not  terrified:  for  these  things  must  first  come  to  vi.'5^^xH 
pass  ;^^  but  the  end  is  not  by  and  by.^-^  fu.'.e.'""'''' 

10  Then  said  he  unto  them,  Nation  shall  rise  against  nation,  and  "  ^^'^^p-'^'"^-. 

1 1  kingdom  against  kingdom  :  And   great  earthquakes   shall  be  ^* 
in   divers  places,  and  ^^  famines,  and   pestilences  ;  and  fearful 

12  sights  and  great  signs  shall  there  be  ^^  from  heaven.  •' But  be-/comp.Matt. 
fore  all  these, •''^  they  shall  lay  their  hands  on  you,  and  persecute 

,    ,.  .  ,  ^a  S  Actsiv.  3 ; 

you,  G^oXwoxva^  you  up  to  the  synagogues,  and  into  ^  prisons,^^    v.  i8;xii.4; 
being  brought  before  kings  and  rulers  ^^  for  my  name's  sake,     '"'i^-  -7.; 

<=>  '^  c>  J  2  Cor.  XI.  23. 

13,  14  And  2°  it  shall  ''turn  to  you  for  a  testimony.  'Settle  zV ''^  .Co^p.  Phu. 
therefore  in  your  hearts,  *  not  to  meditate  before  what  ye  shall  «  See  chap.  ix. 

15  answer  i^^  For  I  will  give  you  'a  mouth  and  wisdom,  which  all  '^'^^^f^^^' 

16  your  adversaries  shall  not  be  able  to  gainsay  nor  resist.^'^   And^^  ^  Exod.  iv.  t2. 
ye  shall  be  betrayed  both  ^*  by  parents,  and  brethren,  and  kins- 
folks, and  friends ;  and  some  of  you  shall  they  cause  to  be  put  to 

17  death.    And  ye  shall  be  hated  of  all  men  for  my  name's  sake. 

18,   19  But  there  shall  '"not^e  a  hair  of  your  head  perish.^'     In  your  "'t^o^^'^' 
"■  patience  possess  ye  ^^  your  souls.^^  "  jani^sY.  3  • 

20  And  ^^  "  when  ye  shall  ^^  see  Jerusalem  compassed  with  x""?-  xxiv! 
armies,    then   know   that  ^  the   desolation    thereof  ^^   is    nigh,^  o  see  chap. 

21  Then  let  them  which  ^^  are  in  Judea  flee  to  ^^  the  mountains  ;  /  ban.  ix.  27. 
and  let  them  which  ^^  are  in  the  midst  of  it  ^*  depart  out ;  and 

.  oe   ?  James  v.  4  ; 

let   not   them   that   are   in  *  the   countries  "^^   enter   thereinto.^°    comp.  chap. 

xvii.  31. 

22  For  these  be  the  *■  days  ^''' of  vengeance,  *  that  all  things  which  >- is.  uiii.  4. 

-^  o  »  tj  ^  Dan.  ix.  24- 

23  are  written  may  be  fulfilled.     But^^  woe  unto  them  that  are    =7- 
with  child,  and  to  them  that  give  suck,  in  those  days  !  for  there  ^  ^^."ixtess 
shall  be  great  '  distress  in   the  "  land,^^  and  wrath  upon  ^^  this  ^^y'J^ 

24  people.  And  they  shall  fall  by  "the  edge  of  the  sword,  SLud  ^ ^^^"■^^^]''- 
shall  be  led  away  *^  captive  into  ^^  all*^  nations  :  and  "'Jerusalem  ^^Rev.'ii.  2; 
shall  be  trodden  down  of  the  Gentiles,'*'^  ''"until  the  times  of  the    ix°iH.^4i'^' 

25  Gentiles  ^^  be  fulfilled.     And  there  shall  be  signs  in  the  sun,     13!"" """ 
and  in  the  moon,  and  in  the  stars  ;^^  and  upon  the  earth  ^  dis-  "^xi^^f'Rom! 

xi.  25. 
jy  2  Cor.  ii.  4. 

*  /te  ^  is  at  hand  ^°  ^;;/zV  therefore 

^^  And  ^2  must  needs  come  to  pass  first  ^^  immediately 

"  there  shall  be  great  earthquakes  ^^  and  in  divers  places 

^^  there  shall  be  fearful  things  and  great  signs  ^^  these  things 

^^  synagogues  and  prisons  ^^  governors  ^'^  omit  And 

2^  beforehand  how  to  answer 

^2  withstand  or  gainsay  {according  to  the  best  authorities)  ^^  But 

2*  delivered  up  even  25  ^^  shall  they  put  to  death 

28  And  not  2'  shall  perish  ^^  ye  shall  win 

^  or  lives  ^o  q^^h  shall  ^^  her  desolation 

^"  that  83  unto  ^*  her  ^^  country 

8*  therein  ^7  these  are  days  ^^  07nit  But 

8^  upon  the  land,  or  earth  ^°  otJiit  away  "  insert  the 

*2  or  nations  ^^  j^  sun  and  moon  and  stars 


Chap.  XXI.  5-38.]        THE   GOSPEL  ACCORDING   TO   LUKE.  479 

tress  **  of  nations,  with  perplexity  ;  the  sea  and  the  waves  roar- 

26  ing  ;  ^5   Men's   hearts  failing   them  *^  for  fear,  and  for  looking 
after  those  *'^  things  which  are  coming  on  the  earth  :^^  for  the 

27  powers  of  heaven  *^  shall  be  shaken.     And  then  shall  they  see 

*the  Son  of  man  coming  in  a  cloud  with  power  and  great  glory.  2  Dan.vii.  13; 

28  And  2^  when  these  things  begin  to  come  to  pass,  then  ^^  look  up,     m- 

and  lift  up  your  heads  ;  for^^  "your  redemption  draweth  nigh.     '^ 2^°'Ep'i".'iv 

29  And  he  spake  to  them  a  parable  ;  Behold  the  fig  tree,  and  all    ^°' 

30  the  trees  ;  When  they  now  shoot  forth,  ye  see'^^  and  know  *  of  ^  <=''^p- ""^ 

31  your  own  selves  that  summer  is  now  nigh  at  hand.^'^     So  like- 
wise ye,^"*  when  ye  see  these  things  come  ^^  to  pass,  know  ye  * 

32  that  the  kingdom  of  God  is  nigh  at  hand.^^     Verily  I  say  unto 
you,  This  generation  shall  not  pass   away,  till  all  be  fulfilled.^^ 

33  Heaven  and  earth  shall  pass  away  ;  but  my  words  shall  not 
pass  away. 

34  And  ^3  take  heed  to  yourselves,  <^lest  at  any  time  ^^  your  <;  Comp. Rom. 
hearts  be  overcharged  with  surfeiting,  and  drunkenness,  and    Thess.'y.  6; 

I  Peter  iv.  7. 

cares  '^  of  this  life,  and  so  *  that  day  come  upon  you  unawares.^^  d  iCor.  vi.  3, 

35  For  as  a  snare  shall  it  come  ■''on  ^^  all  them  that  dwell  on  the  ^ 'Thess.  v. 

3  ;  comp. 

36  face  of  the  whole  ^°  earth.  Watch  ye  therefore,^^  and  ^  pray  al-  chap.  xh.  40. 
way  s,^^  that  ye  maybe  accounted  worthy  ^^  to  escape  all  these  '2;is.xxiv. 
things  that  shall  come  to  pass,  and  ''to  stand  before  the  Son  of '^  s^^;^;'^|''''p- 


man. 


/i  Rev.  vi.  17. 


37  And  *  in  the  daytime  ^^  *he  was  teaching  in  the  temple  ;  and  «  see  Matt. 

'  at  night  ^^  he  went  out,  and  abode  ^^  in  the  mount  that  is  called  ^f  John  viii.2. 

,  „  I  Matt.  XXI. 

38  ^  tJie  mount  of  Olives.*""     And  ^' all  the  people  came  early  in  the     '?'  ^^t^ 

^  ^        ^  -'  XI.  19;  chap 

morning  to  him  in  the  temple,  for  ^*^  to  hear  him.  ^^|^-  39 ; 

**  anguish 

*^  in  perplexity  at  the  roaring  o£  the  sea  and  the  swelling  waves 

^^  men  fainting  ^^  expectation  of  the  ^^  world 

^^  the  heavens  ^'^  omit  then  ^i  because 

^^  see  it  ^^  ojnit  at  hand  ^*  even  so  ye  also 

^5  coming  ^^  all  things  be  done  ^"^  lest  haply 

^^  suddenly  as  a  snare  :  ^^  For  it  shall  come  in  upon 

'°^  all  the  ^^  But  watch  ye  {ciccordiitg  to  the  best  mtthorities) 

^^  at  all  times  making  supplication 

^^  the  best  mithorities  read  may  prevail  ^*  every  day 

65  every  night  ^®  lodged  ^"^  called  Olivet  ^^  o>/iit  for 

Contents.  The  discourse  of  our  Lord  about  king  of  Egypt,  and  especially  the  magnificent 
the  last  times,  is  here  connected  most  closely  golden  vine  presented  by  Herod  the  Great,  and 
with  the  prediction  of  the  destruction  of  the  described  by  Josephus.  The  disciples,  as  it 
temple  (vers.  5,  6).  There  is  no  allusion  to  the  were,  became  the  intercessors  for  the  doomed 
mount  of  Oli ^es,  where,  as  Matthew  and  Mark  sanctuary,  and  pointed  to  these  things,  which 
distinctly  assert,  the  question  of  ver.  7  "was  put;  fulfilled  Old  Testament  prophecy  (Ps.  Ix.xii  ;  Is. 
but  the  wording  of  that  verse  clearly  admits  of  a  Ix.)  in  regard  to  gifts  from  heathen  princes,  as 
change  of  scene.  Luke's  account  of  the  discourse  a  ground  for  hope  that  the  temple  would  con- 
is  not  so  full,  yet  it  contains  a  number  of  peculiar-  tinue. 
ities.  Ver.  7.    The  Question.     See  on  Matt.  xxiv. 

Vers.  5,6.      Some.      Luke   is   quite   indefinite  3;    Mark   xiii.  4. — And   they  asked  him,  /.  e., 

here.  —  Sacred  gifts,  made  for  the  most  part  by  those  spoken  of  in  ver.  5. 

heathen:  such  as  holy  vessels  by  the  Emperor  Vers.  8-1 1.      The  opening  Warning.      See 

Augustus,  and  others  by  Ptolemy  Philadelphus,  on  Matt.  xxiv.  4-8  ;  Mark  xiii.  5-8.     The  varia- 


48o 


THE   GOSPEL   ACCORDING   TO    LUKE.        [Chap.  XXL  5-38. 


tions  are  slight :  and  the  time  (/.  e.,  of  the  king- 
dom) is  at  hand  (ver.  8).  These  are  the  words 
of  those  deceivers  who  should  come.  —  Commo- 
tions (ver.  9).  Peculiar  to  Luke.  — Then  said  he 
unto  them  (ver.  10).  At  this  point  Luke's  ac- 
count indicates  a  break  in  the  discourse,  or,  as  is 
more  probable,  the  beginning  of  a  more  particu- 
lar discussion  of  the  subject. — And  in  divers 
places  (ver.  11),  to  be  joined  with  what  follows. 
—  And  pestilences.  To  be  omitted  in  Matt. 
xxiv.  7.  Five  years  before  the  Jewish  war 
30,000  persons  died  at  Rome  in  one  season  of 
pestilence. 

Ver.  12-19.  Persecution  predicted.  See 
on  Matt.  xxiv.  9-14;  Mark  xiii.  9-13.  Luke's 
account  shows  great  independence  in  this  para- 
graph. 

Ver.  12.  But  before  all  these  things.  Mat- 
thew says  'then,'  and  Mark  also  seems  to  imply 
that  the  persecutions  would  follow  the  signs,  etc. 
(vers.  II,  12).  But  the  discrepancy  is  only  appar- 
ent. The  passage  in  Matthew  (ver.  6)  tells  of 
what  shall  take  place  before  the  end  comes,  then 
in  vers.  7,  8  (corresponding  to  vers.  10,  11,  here) 
of  certain  things  which  are  '  the  beginning  of  sor- 
rows '  (ver.  9),  actually  a  part  of  the  final  throes, 
introducing  these  as  a  proof  ('for,'  ver.  7)  that 
'the  end  is  not  yet')  :  afterwards  in  ver.  9  (cor- 
responding to  ver.  12  here)  the  point  of  time 
spoken  of  in  ver.  6,  is  resumed,  and  '  then '  {i.  e., 
while  '  the  end  is  not  yet ')  introduces  the  predic- 
tion of  persecution. 

Ver.  13.  It  shall  turn  to  you,  for  a  testimony, 
i.  e.,  of  your  faithfulness,  giving  you  an  oppor- 
tunity to  testify  for  the  Lord,  and  '  against  them  ' 
(Mark  xiii.  9). 

Ver.  15.  Peculiar  to  Luke,  but  comp.  Matt. 
X.  19,  20.  —  A  mouth  and  wisdom.  The  former 
refers  to  the  words  they  were  to  utter ;  the  latter, 
to  the  gift  of  delivering  these  words  appropriately. 
According  to  others,  '  mouth  '  refers  to  the  form, 
'  wisdom '  to  the  thought.  In  any  case  both 
thought  and  word  would  be  needed.  The  in- 
spired thought  could  only  be  expressed  in  words, 
and  must  affect  the  words.  —  Not  be  able  to  with- 
stand or  gainsay ;  '  withstand '  corresponds  to 
'wisdom';  'gainsay'  to  'mouth.'  Comp.  Acts 
vi.  10,  as  a  specimen  of  fulfilment.  There  is, 
however,  no  reference  to  Stephen  here,  as  those 
who  .deny  any  prophecy  would  atfirm.  Thp  proph- 
ecy was  literally  fulfilled,  and  the  condemning  to 
death  was  often  a  confession  that  the  words  of 
the  martyrs  could  not  be  answered. 

Ver.  16.  Some  of  you.  James,  one  of  those 
present,  was  soon  put  to  death  (Acts  xii.  2). 

Ver.  18.  And  not  a  hair  of  your  head  shall 
perish.  Some  would  add :  '  as  long  as  you  are 
needed  for  the  service  of  Christ ; '  others  refer  it 
to  the  safety  of  the  mass  of  Christians  at  the  time 
of  the  destruction  of  Jerusalem.  But  the  fact 
that  ver.  16  points  to  the  death  of  some  makes  a 
reference  to  the  spiritual  life  more  probable. 
The  seeming  difficulty  led  to  an  early  omission 
of  the  verse. 

Ver.  19.  In  your  patience,  or  'stedfastness,' 
ye  shall  win  your  souls,  or  '  lives.'  In  the  endur- 
ance of  these  predicted  afilictions  they  should 
gain,  or  come  into  the  possession  of,  their  true 
life.  If  ver.  18  refers  to  physical  safety  this 
promise  also  does,  '  In '  means :  in  this  God 
appointed  way,  not  strictly,  by  means  of  it.  The 
jvhole  verse  is  not  a  command  but  a  promise  : 
and  the  E.  V.,  following  an  incorrect   reading. 


misleads  the  reader.  The  word  '  souls '  (or 
'  lives  ')  opposes  that  view  of  ver.  18,  which  refers 
it  to  the  preservation  of  every  hair  in  the  resur- 
rection. 

Vers.  20-24.  The  direct  Prediction  of 
THE  Destruction  of  Jerusalem.  —  See  on 
Matt.  xxiv.  15-22  ;  Mark  xiii.  14-20.  There  is 
no  parallel  in  Luke's  report  to  Matt.  xxiv.  23-28  ; 
Mark.  xiii.  21-23. 

Ver.  20.  Compassed  with  armies.  The  plain- 
est and  most  graphic  form  of  the  prediction. 
Luke,  writing  for  Gentile  readers,  does  not  refer 
to  Daniel's  prophecy,  but  speaks  of  its  fulfilment. 
We  prefer  this  view  to  that  which  finds  a  differ- 
ent sign  here  ;  see  on  Matt.  xxv.  15.  There  was 
abundant  time,  after  the  first  .approach  of  the 
Roman  armies,  for  the  Christians  to  flee :  her 
desolation  did  not  then  begin,  but  was  at  hand. 

Ver.  21.  In  the  midst  of  her,  i.  e.,  Jerusalem, 
not  Judea,  as  appears  from  the  last  clause  of  the 
verse.  See  the  emended  text.  This  Gospel 
does  not  contain  so  full  directions  in  regard  to 
the  flight,  as  that  written  more  especially  for  Jew- 
ish Christians  (Matthew). 

Ver.  22.  Days  of  vengeance.  Of  God's  ven- 
geance, not  of  man's.  Comp.  chap,  xviii.  8. 
Even  Titus  seems  to  have  been  conscious  that 
he  was  a  minister  of  Divine  retribution.  —  All 
things  which  are  written  may  be  fulfilled.  Our 
Lord  then  asserts  that  this  retribution  had  been 
already  prophesied  in  the  Old  Testament.  '  All 
things  '  points  to  more  than  one  prediction.  That 
of  Daniel,  quoted  by  Matthew  and  Mark,  is  cer- 
tainly included,  but,  others  also,  beginning  with 
Deut.  x.xviii.  15,  etc.,  and  running  through  the 
whole  prophetic  period. 

Ver.  23.  Upon  the  land,  or  '  earth.'  This  may 
be  general,  but  as  the  direct  reference  is  to  the 
war  under  Titus,  it  more  probably  means  :  the 
land  of  Judea.  If  the  wider  sense  be  adopted, 
the  particular  distress  (Divine  retribution)  is 
brought  out  in  the  clause  :  wrath  unto  this  people. 

Ver.  34.  They  shall  fall,  etc.  Peculiar  to 
Luke.  The  reference  is,  of  course,  to  '  this  peo- 
ple.' '  According  to  Josephus,  the  number  of 
the  slain  amounted  to  1,100,000;  97,000  were 
carried  away  as  slaves,  mostly  to  Egypt  and  the 
provinces.'  —  And  Jerusalem  shall  be  trodden 
down  of  the  Gentiles,  or  '  nations.'  Here  the 
discourse  begins  to  have  a  wider  reference  than 
the  destruction  of  Jerusalem.  Jerusalem  is  per- 
sonified, and  represented  as  desecrated,  and  kept 
in  contemptuous  bondage  and  desolation.  This 
is  its  present  condition.  We,  therefore,  under- 
stand 'Gentiles,'  as  meaning  not  only  Romans, 
but  Mohammedans,  and  even  Crusaders.  —  Until 
the  times  of  the  Gentiles  be  fulfilled.  Each  Gen- 
tile nation,  like  the  Jews,  has  its  'time  '  (oppor- 
tunity). When  this  dispensation  of  the  Gentiles 
ends,  Jerusalem  will  be  no  longer  trodden  down. 
Opinions  differ,  however,  as  to  whether  this  dis- 
pensation of  the  Gentiles  implies  their  conversion 
to  Christ  or  their  rejection  of  Him.  All  analogy 
points  to  the  former,  and  the  subsequent  prophe- 
cies confirm  this  view.  Among  all  nations  con- 
verts will  be  made,  but  the  terrible  events  which 
will  precede  the  end  of  the  world  indicate  piamly 
a  great  rejection. 

Vers.  25-33.  The  Signs  of  the  Coming  of 
THE  End.  See  on  the  paragraph  in  general,  the 
notes  on  Matt.  xxiv.  29-35  ;  Mark  xiii.  24-31. 
The  only  variations  are  in  the  signs  mentioned  in 
vers.    25,   26,   and   the    exhortation    in   ver.    28. 


Chap.  XXI.  5-XXII.  6.]      THE   GOSPEL   ACCORDING   TO   LUKE. 


481 


These  signs  evidently  refer  not  to  the  destruction 
of  Jerusalem,  but  to  the  end  of  '  the  times  of  the 
Gentiles.' — In  sun,  etc.  See  Matt.  xxiv.  29. — 
And  upon  the  earth  anguish  of  nations,  etc.  How 
far  this  prophecy  will  be  literally  fulfilled  cannot 
be  determined.  If  the  whole  passage  be  taken 
figuratively,  then  a  remarkable  commotion  in  the 
sea  of  nations  is  predicted,  but  it  may  refer  to 
physical  perturbations  ushering  in  the  new  earth. 
The  perturbations,  whether  physical  or  not,  will 
be  portentous,  producing  general  anxiety  and 
despair  in  view  of  the  further  terrors  these  events 
presage.  This  is  evident  from  ver.  26  :  for  ex- 
pectation of  the  things,  etc. 

Ver.  2S.  But  when  these  things,  i.  e.,  those 
spoken  of  in  vers.  25,  26,  since  the  coming  of  the 
Son  of  man  (ver.  27)  would  be  instantaneous.  — 
Begin  to  come  to  pass.  This  suggests  their  con- 
tinuance, but  the  close  of  the  verse  indicates  a 
brief  period.  —  Look  up.  The  word  means  to 
raise  one's  self  from  a  stooping  posture,  and  is 
here  applied  to  those  previously  bowed  under 
tribulations.  The  idea  of  joyful  hope  is  of  course 
implied,  as  in  the  other  phrase  :  lift  up  your  heads, 
which  however  suggests  more  strongly  the  idea 
of  expectation.  —  Because  your  redemption  (com- 
pleted at  and  by  Christ's  ap|jearing)  draweth 
nigh.  The  same  events  which  terrified  the  world 
(vers.  25,  26)  are  to  awaken  these  feelings  in 
Christians.  This  is  to  be  our  comfort  also 
during  the  intervening  period,  if  we  are  cast 
down  by  the  prospect,  or  fact,  of  a  general  re- 
jection of  Christ. 

Vers.  29-33  ^''^  the  same  as  in  the  parallel 
passages. 

Vers.  34-36.  Concluding  Warning.  Pecul- 
iar to  Luke  in  this  form,  though  the  same  thoughts 
occur  in  Matt.  xxiv.  42-51  ;  Mark  xiii.  32-37. 

Ver.  34.  To  yourselves.  Emphatic.  —  Over- 
charged. Made  heavy,  sleepy,  and  hence  unex- 
pectant,  the  underlying  thought  being  the  sudden 
return  of  the  Lord.  Three  things  are  mentioned 
as  bringing  them  into  such  a  state.  —  Surfeiting, 
heaviness  and  dizziness  such  as  drunkenness  of 
yesterday  gives  ;  drunkenness,  which  makes  them 
for  to-day  unfit  to  reflect  maturely  upon  their 
highest  interests  ;  cares  of  this  life,  which  plague 
them  for  to-morrow  (Van  Oosterzee).  These 
are  not  to  be  taken  figuratively,  but  as  represent- 
ing three  classes  of  dangers.  Things  relatively 
lawful  are  here  included,  because  they  may  be 
used  so  unwisely  as  to  deprive  Christians  of  a 
watchful  spirit.  —  Suddenly  as  a  snare.  The 
phrase,  '  as  a  snare,'  should  probably  be  con- 
nected with  ver.  34.  '  That  day  '  would  certainly 
come  'suddenly,'  but  if  they  were  'overcharged  ' 
with  other  matters,  it  would  come  'as  a  snare.' 
The  figure  is  that  of  throwing  of  a  net  or  noose, 


over  wild  animals.  There  is  a  thought  of  ruin- 
ous consequences  as  well  as  of  suddenness. 

Ver.  35.  For  it  shall  come  in  upon  all,  etc. 
It  is  to  be  a  universal  surprise,  a  universal  judg- 
ment. —  The  idea  of  sitting  securely  is  implied  in 
the  word  dwell. 

Ver.  36.  But  watch  ye.  This  is  the  main 
exhortation,  and  the  mode  of  the  watching  is  fur- 
ther described,  at  all  times  making  supplication. 
'At  all  times,'  in  effect,  belongs  both  to  the 
watching  and  praying.  —  That  ye  may  prevail,  or 
'  have  the  strength,' be  in  a  condition.  This  is 
the  sense  of  the  correct  reading.  But  the  refer- 
ence is  not  to  human  strength. — And  to  stand 
before  the  Son  of  man.  Gathered  by  the  angels 
as  the  elect.  Matt.  xxiv.  31.  As  the  glorified  Son 
of  man  is  referred  to,  we  may  include  here  the 
idea  of  permanent  glory  in  His  presence  as  well 
as  full  acquittal  at  the  hour  when  brought  before 
Him.  A  fitting  conclusion,  entirely  in  the  .spirit 
of  the  fuller  account  of  Matt.  x.xv. 

Vers.  37,  38.  Concluding  Sketch  of  our 
Lord's  Teaching.  Peculiar  to  Luke.  Luke 
does  not  assert  that  our  Lord  afterwards  taught 
in  the  temple,  and  thus  contradicts  the  accounts 
of  Matthew  and  Mark.  Unlike  them  he  has  pref- 
aced the  final  discourses  with  a  general  sketch 
of  our  Lord's  activity  during  these  days  (chap, 
xix.  47,  48),  and  now  he  sums  up  in  conclusion, 
with  a  similar  sketch. 

Ver.  37.  Everyday.  Lit.,  'the  days,'  definite 
days  of  that  week  of  His  passion.  —  Olivet.  Luke 
makes  no  mention  of  Bethany,  where,  according 
to  Matthew  and  Mark,  our  Lord  spent  the  nights 
of  Sunday  and  Monday.  This  is  all  they  assert, 
although  from  their  inserting  the  supper  at 
Bethany  after  these  discourses,  the  impression 
is  made  that  Tuesday  night  was  spent  there.  As 
the  nights  here  referred  to  were  those  connected 
with  public  teaching,  it  does  not  meet  the  diffi- 
culty, to  say  that  Luke  is  telling  us  where  our 
Lord  spent  Tuesday  and  Wednesday  nights,  of 
which  we  have  no  definite  record.  It  is  improb- 
able that  He  spent  the  night  (partly  in  prayer) 
without  shelter.  The  next  appearance  of  our 
Lord  is,  as  sending  two  of  of  His  disciples  (chap, 
xxii.  18),  so  that  they  were  near  Him.  Beth- 
any was  probably  the  place,  and  Olivet  is  here 
mentioned  as  including  it. 

Ver.  39.  Came  early  in  the  morning,  ratlier  than 
came  eagerly,  as  some  translate.  This  suggests 
that  our  Lord  was  for  the  greater  part  of  the  teach- 
ing days  in  the  temple  ;  a  fact  in  accordance  with 
the  number  of  incidents  which  we  must  place  on 
Tuesday.  —  No  miracles  are  mentioned  in  this 
connection  ;  the  time  for  these  had  already  passed. 
Up  to  the  last  appearance  in  public  before  His 
betrayal,  our  Lord's  popularity  continued. 


Chapter  XXII.   1-6. 
TJie  Council  of  the  Rttlers  ;  their  Agreement  with  Jtidas. 
'OW  the  feast  of  unleavened  bread  drew^  nigh,  which  is '^Matt.xxvI, 
2-1-1    called  the  passover.     And  the  chief  priests  and  scribes 


^N' 


2-5 ;  Mark 
xiv.  I,  2. 


sought  2  how  they  might  kill  him  ;3  for  they  feared  the  people. 


^  was  drawing 
vol.    I. 


^  the  scribes  were  seeking 


3  put  him  to  death 


482  THE   GOSPEL  ACCORDING   TO   LUKE.        [Chap.  XXO.  1-38. 

3  *Then  entered  ^  Satan  ^  into  Judas  surnamed^  Iscariot,  being  b  matt.xxv!. 

4  of  the  number  of  the  twelve.     And  he  went  his  way,^  and  com-    MARKxiv. 
muned  "*  with    the  chief  priests  and  '*  captains,  "how  he  might  c  John  xiii.  2, 

'^  27  ;   comp. 

5  betray  him  ^  unto  them.     And  they  were  glad,  and  covenanted  ^^ctsv.^3- 

6  to  give  him  money.     And  he  promised,^  and  sought  opportunity    ^'^f'^g'' 
to  betray  him  ^  unto  them  *in  the  absence  of  the  multitude.^°       '  xx^l'sf  """■ 

Mark  xiv.  2. 

*  And  Satan  entered  ^  who  was  called  ®  went  away 

'  conferred  ^  deliver  him  up  ^  consented 

^°  without  tumult,  ///.,  a  multitude. 

Contents.     Comp.  Matt.  xxvi.   1-16  ;    Mark  by  all  three  Evangelists.     He  went  to  them  with 

xiv.  l-ii.     Luke  omits  our  Lord's  prediction  of  his  proposal;  they  joyfully  agreed  to   pay   him; 

His  passion,  made  at  the  close  of  His  discourses,  he  sought  to  betray  Jesus.     Luke,  however,  says  : 

(Matthew),  and  also  the  supper  at  Bethany.     The  And  Satan  entered  (ver.  3).    Comparing  this  with 

latter  omission   cannot   be   due   to  the   fact  that  John  xiii.  27,  we  conclude  that   Luke  speaks  of  a 

he  has  recorded    a  similar  anointing  at  an  earlier  preparatory  influence,  and  John  of  a  later  deci- 

period  (chap.  vii.  36-50).     The  two  occurrences  sive  possession.      While  the  plan  was    Satanic, 

cannot  be  confounded.  the  actual  betrayal  was  jnore  so.  —  And  captains 

Vers.  I,  2.  The  Plot  of  the  Rulers,  (ver.  4),  /.  e.  the  officers  of  the  temple-guard, 
Whicli  is  called  the  passover.  Explanation  for  composed  of  Levites.  Their  help  would  be  nee- 
Gentile  readers.  —  How  they  might  put  him  to  essary,  and  doubtless  they  had  been  incensed  by 
death  ;  for  they  feared  the  people,  who  had  been  our  Lord's  words  in  the  temple.  —  Money  (ver.  5). 
hearing  Him  so  attentively  (chap.  xxi.  38) ;  hence  The  amount  is  named  by  Matthew  alone. — 
the  quesdon  was  hcnv  they  could  carry  into  ef-  Without  tumult  (ver.  6),///. '  without  a  multitude,' 
feet  a  purpose  already  determined.  '  Not  on  the  without  attracting  a  multitude  together.  Cow- 
feast-day  '  (Matthew,  Mark)  is  implied  here,  and  ardice  is  implied  in  this  plan  of  wickedness.  The 
also  in  ver.  6.  inference   from  the  words  '  covenanted  and  con- 

Vers.   3-6.     The  Agreement  with  Judas,  sented,'  is,  that  the  money  was  not  paid  at  this 

The  successive  steps  are  stated  in  the  same  order  time. 


Chapter  XXII.  7-38. 
The  Lord's  Supper. 

7  "npHEN  came  the  day  of  unleavened  bread,i  when  2  the  pass-  '^  fJ.Yg^'"'^- 

8  i     over  must  be  killed.^     And   he  sent  *  Peter  and   John,     ^.^g'^'^'^- 

9  saying.  Go  and  prepare"*  us  the  passover,  that  we  may  eat.     And  *  ftc!Viv.'i3, 

10  they  said  unto  him.  Where  wilt  thou  that  we  prepare  .?  °     And     '9;  vm.  14. 
he  said  unto  them,  Behold,  when  ye  are  entered  into  the  city, 

there  shall  a  man  meet  you,^  bearing  a  pitcher  of  water ;  follow 

1 1  him  into  the  house  where  '  he  entereth  in.^  And  ye  shall  say 
unto  the  goodman  of  the  house.  The  Master  saith  unto  thee. 
Where  is  the  guest-chamber,  where  I  shall  eat  the  passover  with 

12  my  disciples?     And  he  shalP  shew  you  a  large  upper  room 

13  furnished:  there  make  ready.     And  they  went,  and  found  as 

he  had  said  unto  them :  and  they  made  ready  the  passover.  ^  ^^^^  ^^^. 

14  "And  when  the  hour  was  come,  he  sat  down,  and  "  the  twelve  ^^    ^?;  ^^"■'^ 

15  apostles  with  him.     And  he  said  unto  them,  With  desire  I  have 

16  desired  to  eat  this  passover  with  you  before  I  suffer :     For  I 

1  And  the  day  of  unleavened  bread  came  ^  on  which  ^  sacrificed 

*  make  ready  for  ^  make  ready  ^  meet  you  a  man 

^  the  best  authorities  read  mto  \m\\\c\\  *  goeth  ^  will 

^°  the  best  authorities  omit  twelve 


XIV.  17. 

d  See  Mark 


Chap.  XXII.  7-38-]        THE   GOSPEL  ACCORDING   TO   LUKE.  483 

say  unto  you,  I  will  not  any  more  eat  thereof,"  Hmtil  it  be  ful-  ^  ^g"'"^^^^- 

17  filled  in  the  kingdom  of  God.    And  he  took  the^^  cup,  and /gave     Rg^'^.;^ 
thanks,  and  ^^  said.  Take  this,  and  divide  it  among  yourselves  :-^xv^3'^^.^"' 

I'^  ^  For  I  say  unto  you,  I  will  "  not  drink  ^^  of  the  fruit  of  the  vine,  -^  ,'^;  ^ark'" 

19  ^ until  the  kingdom  of  God  shall  ^^  come.  ''And  he  took  bread,^"  /zMatt/xxv! 
and  •''gave  thanks,  and  ^^  brake  it,  and  gave  unto^®  them,  saying,  markxIv. 
This  is  my  body  which  is  given  for  you  :  this   do  in  remem-    coR^'xi.^s- 

20  brance  of  me.      Likewise  also  the  cup^^  after  supper,  saying,    ^^" 
This  cup  is  the  new  testament  ^*^  in  my  blood,  which  is  shed  "^^ 

21  for  you.     ^  But,  behold,  the  hand  of  him  that  betrayeth  me^^  is  zMatt.xxvI. 

22  with  me  on  the  table.     And  truly  the  Son  of  man^^  goeth,  *as    markxiv 
it  was  ^*  determined  :  but  woe  unto  that  man  by  ^^  whom  he  is    comp.  John 

-'  XIU.    18,  21, 

23  betrayed !     And    they  began    to   inquire  ^^  among  themselves,  ^  ^^^^6-.  ^ 
which  of  them  it  was  that  should  do  this  thing.^'  ^-  '•'^l  ''^": 

o  31  ;  Rom.  1. 

24  And  '  there  was  ^^  also  a  strife  ^^  among  them,  which  of  them     AcisT^'is. 

25  should  be  accounted  ^^  the  greatest.^^     "*  And  he  said  unto  them,  ^  ^^'^''chap';'!^. 
The  kings  of  the  Gentiles  exercise  ^^  lordship  over  them  ;  and  ,„'*comp. 
they  that  exercise  ^^  authority  upon  ^^  them  are  called  benefac-    25-28:'"' 

26  tors.     '^  But  ye  shall  not  be  so  :  ^*  but  he  that  is  greatest  ^^  among    45!^"^  "'  ''^' 
you,  let  him  be  ^^  as  o  the  younger  ;  and  ^he  that  is  chief,  as  he  "  i  vS'X't ' 

T^ii-  ^  ^  •  ^  P  ■'^CtS  XV.  22  ; 

27  that  doth  serve.     I' or  whether  is  greater,  ^he  that  sitteth  at    Heb.  xiii.  7, 

17,  24. 

meat,  or  he  that  serveth  }  is  not  he  that  sitteth  at  meat .''  but  *■  I  ?  comp.chap. 

28  am  among  ^^  you  as  he  that  serveth.     Ye  are  they  which  ^^  have  ^  compjohn 

29  continued  with  me  ^ in  my  temptations.     And  'I  appoint  unto  ^  ^eb.  n.  is-, 
you  a   kingdom,   as  my  Father   hath   appointed  ^^   unto   me  ;  *  ^^y-f  ^j"- 

30  "That  ye  may  eat  and  drink  at  my  table  in  my  kingdom,  and  «  seever.  16. 

31  '"  sit^^  on  thrones  judging  the  twelve  tribes  of  Israel.  And  the  "Ix^^s^""" 
Lord  said,40  Simon,  Simon,  behold,  ""  Satan  hath  desired"  to  have  '"t^.XV^' 

32  you,  that  he  may  ^"^  -^  sift  yoti  as  wheat :     But  y  I  have  prayed  for    h°T;  '  Pet 
thee,  that  thy  faith  fail  not:  and  when  "^  thou  art  converted,^^  j,  Amos  ix.  9 

33  "  strengthen  **  thy  brethren.  *And  he  said  unto  him.  Lord,  I  ^q"i  "''"'■ 
am  ready  to  go  with  thee,*^  both  into  *^  prison,  and  to  death.  ^  ,5%hap.' 

U  '^And  he  said,  I  tell  thee,  Peter,  the  cock  shall  not  crow  this  day,    Hrit- 

■'~  a  Comp.John 

before  that  *"  thou  shalt  thrice  deny  that  thou  knowest  me.  xxi.  15-17. 

b  Matt.  xxvi. 

11  I  shall  not  eat  it  {according  to  the  best  mithorities)  ^^  a  yiixV  xiv. 

13  when  he  had  given  thanks,  he  "  shall  29,31;  John 

15  the  best  mithorities  insert  from  henceforth       i^  shall  have  ^  Matt"xxvi. 

1''  or  a  loaf  ^^  to  34;  Mark  " 

19  And  the  cup  in  like  manner  20  covenant  Tohn^-iii 

21  that  which  is  poured  out  22  „,,  delivereth  me  up  {so  ver.  22).     J°^"-'"" 

28  For  the  Son  of  man  indeed  {according  to  the  best  authorities) 

24  hath  been  25  through  26  question  27  deed  28  arose 

29  contention  ^o  jg  accounted  to  be  ^i  the  greater  ^2  have 
«8  over                       3*  not  so  ye                             ^^  become 

86  in  the  midst  of  you  ^^  But  ye  are  they  that 

88  even  as  my  Father  appointed  ^9  and  ye  shall  sit 

40  the  best  authorities  omit  And  the  Lord  said  "  asked  *2  might 

43  when  once  thou  hast  turned  again  "  stablish 

45  with  thee  I  am  ready  to  go  **  to  47  ^/^^  ^^_y/  authorities  read  untW 


484  THE   GOSPEL  ACCORDING   TO    LUKE.        [Chap.  XXIL  7-38. 

35  And  he  said  unto  them,  ^  When  I  sent  you*^  without  purse, '^ ^^i^'^^; 9, 
and  scrip,*^  and  shoes,'^^  lacked  ye  any  thing.?     And  they  said,    f^! 3 •  x''^!*' 

36  Nothing.  Then  said  he  ^^  unto  them,  But  now,  he  that  hath  a 
purse,  let  him  take  it,  and  likewise  his  scrip  :  ^^  and  he  that  hath 

37  no  sword,^^  let  him  sell  his  garment,^*  and  buy  one.^^  For  I 
say  unto  you,  that  this  that  is  written,  must  yet  be  accom- 
plished^^ in  me,  *And  he  was  reckoned  among  the  transgress-^  is.  1111.12. 

38  ors  :  for  •^ the  things  concerning^''  me  have  an  end.^^     And  they/ Comp.  John 
said,  Lord,  behold,  here  are  two  swords.     And  he  said  unto 
them,  It  is  enough. 


xvu.  4 ; 
30. 


^^  sent  you  forth 
^°  sandals 
S3  hath  not 


5^  And  he  said 
5*  cloke 


49  wallet 

s^  likewise  also  a  wallet 


ss  a  sword 


s^  must  be  fulfilled 


^''  that  which  concerneth  {according  to  tlie  best  authorities) 
ss  hath  indeed  fulfilment. 


Contents.  Luke  presents  a  number  of  new 
details  :  vers.  7-13  narrate  the  preparation  with 
greatest  fuhiess,  mentioning  tlie  names  of  the 
two  disciples  wlio  were  sent  for  this  purpose  ;  tlie 
affecting  words  (ver.  15)  with  which  our  Lord 
opens  the  meal  are  peculiar  to  Luke.  He  alone 
of  the  Synoptists  mentions  the  disciples'  dispute 
as  to  rank  (vers.  24-27),  which  was  probably  the 
occasion  for  the  foot-washing  as  well  as  also  the 
remarkable  utterance  of  vers.  28-30.  We  con- 
sider the  admonition  given  to  Peter  (vers.  31-34), 
as  identical  with  tha\  mentioned  by  John  (xiii. 
36-38),  and  as  distinct  from  that  mentioned  by 
Matthew  and  Mark.  The  latter  toolv  place  on 
the  way  to  Gethsemane,  the  former  in  the  room. 
Luke  deviates  from  the  chronological  order, 
which  we  think  was  as  follows  :  ( i )  The  expres- 
sion of  desire  in  connection  with  the  first  cup 
(vers.  14-18)  ;  (2)  The  strife  about  who  should 
be  greatest  (vers.  24-30),  followed  by  the  washing 
of  the  disciples'  feet ;  (3)  The  announcement  of 
the  betrayer  (vers.  21-23)  ;  (4)  The  actual  insti- 
tution (vers.  19,  20)  ;  (5)  The  prediction  respect- 
ing Peter  (vers.  31,  etc.)  ;  (6)  The  incident  of  the 
swords  (vers.  35-38).  In  regard  to  the  other 
events,  see  on  Matthew  xxvi.  31,  etc.;  John  xiii. 
etc. 

Vers.  7-13.  The  Preparation  for  the 
Passover  Feast;  see  on  Matt.  xxvi.  17-19; 
Mark  xiv.  12-16. 

Ver.  7.  The  passover  (paschal  lamb)  must  be 
sacrificed.  This  expression  does  not  favor  the 
theory  that  our  Lord  celebrated  the  Passover  a 
day  earlier  than  the  usual  time.  See  chrono- 
logical note  on  Matt,  xxvi.,  xxvii. 

Ver.  8.  And  he  sent.  It  is  doubtful  whether 
the  question  of  ver.  9  is  identical  with  that  men- 
tioned by  the  other  evangelists,  or  whether  the 
disciples  had  made  a  previous  inquiry  omitted 
here.  The  simplest  solution  is  that  they  came 
for  the  purpose  of  inquiring,  were  then  bidden  as 
here,  and  then  actually  inquired. — Peter  and 
John.  Named  here  only.  The  chief  Apostles 
were  sent ;  hence  the  message  was  a  solemn 
one. 

Vers.  10.  There  shall  meet  you.  The  original 
implies  coming  together,  so  that  both  go  the 
same  way.  In  other  respects  "he  account  agrees 
closely  with  that  of  Mark. 


Vers.  14-18.  The  opening  Expression  of 
Desire.     Peculiar  to  Luke. 

Ver.  14.  The  hour.  The  regular  hour  of  eat- 
ing the  Passover,  in  the  'evening,'  see  Matt, 
x.wi.  20. 

Ver.  15.  With  desire  I  have  desired.  A  He- 
brew form  of  expression,  denoting  strong  desire. 

—  To  eat  this  Passover.  This  refers  to  this  Pass- 
over itself,  not  to  the  '  Lord's  Supper,'  which  it 
introduced.  One  ground  of  the  strong  desire 
\vas  the  certainty  that  it  would  be  the  last  one, 
hence  peculiarly  solemn  and  important. — With 
you.  Emphatic,  it  was  the  eating  with  them 
which  He  so  strongly  desired.  — Before  I  suffer. 
The  expression  occurs  in  this  absolute  sense  only 
here  in  the  Gospels.  The  certainty  that  this  was 
the  last  Passover  with  them  rested  on  the  cer- 
tainty of  His  sufferings  for  them  ;  hence  the 
affectionateness  of  His  desire,  that  before  His 
Passion  He  might  have  this  privilege.  The  feast 
at  its  very  beginning  takes  on  a  farewell  character. 

Ver.  16.  I  shall  not  eat  it.  Some  authorities 
read:  'no  more,'  a  correct  explanation.  He 
would  eat  of  it  now,  but  never  again.  Yet  He 
passes  beyond  this,  and  introduces  a  thought  of 
the  future,  which  was  doubtless  the  deeper  rea- 
son of  His  strong  desire  :  until  it  be  fulfilled  in 
the  kingdom  of  God.  This  points  to  His  return  ; 
rather  than  to  '  the  Christian  dispensation.' 
Lange  refers  it  '  to  the  eternal  coronation-feast 
of  His  glorified  Church,  the  shining  image  of  the 
eternal  Supper,  the  anticipatory  celebration  of 
which  in  the  New  Testament  covenant  meal,  He 
is  now  about  to  establish.'  It  must  be  granted 
that  the  Lord  is  here  speaking  of  the  Passover 
itself,  not  of  the  Lord's  Supper  which  followed. 

—  In  a  very  proper  sense  the  Jewish  Passover 
itself,  as  a  feast  of  deliverance,  will  be  fulfilled  in 
the  '  marriage  supper  of  the  Lamb,'  but  our  Lord 
is  speaking  of  this  Passover  particularly,  which 
introduced  the  Lord's  Supper.  That  Passover 
could  only  be  fulfilkd  in  the  Messianic  feast  of  the 
future,  alluded  to  in  ver.  30,  and  in  Matt,  xxvii.  29. 

Ver.  17.  Took,  or  'received,'  as  the  leader  in 
the  Passover  feast. — A  cup.  The  first  cup,  of 
the  Passover.  And  when  he  had  given  thanks. 
This  was  usual  with  the  first  cup  (see  on  Matt, 
xxvi.  17,  etc.).  The  form  of  the  Islessing  was  : 
'Blessed   be  thou,  O  Lord  our  God,  who  hast 


Chap.  XXII.  7-38.]        THE   GOSPEL   ACCORDING   TO    LUKE. 


48s 


created  the  fruit  of  the  vine.'  Of  this  form  there 
seems  to  be  an  echo  in  ver.  iS. — Take  this  and 
divide  it  among'  yourselves.  Our  Lord  Himself 
seems  to  have  partaken  of  this  cup.  As  He  had 
eaten  before  He  uttered  the  words  of  vers.  15, 
16,  so  He  had  drunk  before  saying  this.  This 
was  a  part  of  the  regular  Passover  celebration  ; 
the  institution  of  the  Lord's  Supper  was  dis- 
tinct from  the  act  here  mentioned. 

Ver.  18.  I  shall  not  drink,  etc.  From  this 
we  infer  that  our  Lord  did  not  partake  in  the 
Supper  He  afterwards  instituted.  The  verse 
points  to  the  same  event  in  the  future  as  ver.  16. 
The  old  rite  was  thus  formally  abrogated,  the 
new  one  about  to  be  instituted.  This  view  at 
once  suggests  a  reason  for  the  order  adopted  by 
Luke  ;  it  contrasts  the  two  rites  more  fully. 

Vers.  19,  20.  The  Institution  of  the 
Lord's  Supper.  See  on  Matt.  xxvi.  26-29 ; 
comp.  Mark  xiv.  22-24  ;  I  Cor.  xi.  23-25.  Luke's 
account,  as  might  be  expected,  agrees  most  closely 
with  the  words  of  the  institution,  as  given  by 
Paul,  who  distinctly  asserts  that  his  account  was 
'  received  of  theLord.' 

Ver.  19.  Given.  Given  to  death,  as  the  sequel 
shows,  and  as  ver.  20  involves.  —  For  you.  This 
may  mean  in  behalf  of  you,  but  such  a  surrender 
to  death  had  necessarily  a  vicarious  character.  — 
This  do  in  remembrance  of  me.  Peculiar  to  Luke 
and  Paul,  and  pointing  to  the  establishment  of  a 
permanent  feast.  Whatever  else  the  Lord's  Sup- 
per may  be,  thjip  passage  proves  that  it  is  a  me- 
morial service,  commemorating  the  atoning  death 
of  our  Master. 

Ver.  20.  The  cup.  The  one  standing  before 
Him.  —  After  supper.  The  paschal  lamb  had 
been  eaten,  and  the  feast  was  about  to  conclude 
with  the  third  cup  ('the  cup  of  blessing  '),  since 
according  to  Matthew  and  Mark,  our  Lord  gave, 
or,  as  we  would  say,  returned  thanks  with  this 
cup.  A  fourth  cup  usually  followed,  but  of  this 
no  mention  is  made.  —  The  new  covenant  in  my 
blood.  This  means  :  the  new  covenant  which  is 
ratified  or  established  in  my  blood.  The  form 
here  used  agrees  with  that  of  Paul  (i  Cor.  xi. 
25).  Some  paraphrase  thus:  'This  cup  is  the 
new  covenant  because  it  contains  my  blood  ; '  but 
even  this  view  gives  no  countenance  to  the  literal 
rendering  of  the  Roman  Catholics,  since  the  '  cup ' 
could  only  represent  the  '  covenant.'  —  That  which 
is  poured  out  for  you.  This  is  spoken  of  the 
'blood,'  although  the  form  of  the  original  admits 
of  a  reference  to  the  word  '  cup.'  More  exactly 
it  points  to  the  fruit  of  the  vine  poured  out  from 
the  grapes  and  representing  the  blood  of  Christ. 
Otherwise  the  sign  would  not  include  a  '  pouring 
out,'  which  is  essential  here,  especially  in  view 
of  the  '  breaking '  of  the  bread. 

Vers.  21-23.  The  Announcement  of  a 
Betrayer.  But  (ver.  21) ;  this  is  not  the  word 
usually  rendered  thus,  but  one  meaning  'never- 
theless.' The  sense  would  then  seem  to  be, 
'  although  I  pour  out  my  blood  for  you,  yet  the 
hand,'  etc.  But  to  insist  that  these  words  were 
uttered  immediately  after  the  institution,  involves 
a  serious  difficulty,  since  according  to  Matthew 
and  Mark,  the  betrayer  had  already  been  pointed 
out.  This,  too,  is  less  definite  than  the  other 
accounts,  which  is  scarcely  conceivable  if  it  re- 
ferred to  a  second  announcement.  We  therefore 
suppose  that  Luke  departs  from  the  chronologi- 
cal order ;  in  this  view  '  but '  introduces  an  ad- 
ditional,  but  not  a    connected,  thought.  —  The 


hand  of  him,  etc.  Luke  does  not  mention  |udas 
byname,  as  Matthew  and  John  do. — With  me. 
Emphatic.  —  On  the  table.  Probably  an  allusion 
to  the  dipping  into  the  dish  mentioned  by  the 
other  Evangelists.  The  rest  of  the  account  pre- 
sents no  new  features.  —  Began  to  question  (ver. 
23)  directly  opposes  the  view  that  this  took  place 
after  the  Lord's  Supper  as  a  second  announce- 
ment. 

Vers.  24-30.  The  Contention.  Peculiar  to 
Luke,  although  something  similar  is  recorded  by 
Matthew  (xviii.  i,  etc.;  xx.  20,  etc.)  and  Mark. 
Luke  cannot  refer  to  one  of  these  previous  occur- 
rences. We  place  it  before  the  Lord's  Supper, 
since  '  it  is  scarce  possible  that,  after  the  discov- 
ery of  the  treason  of  Judas,  and  with  the  solemn 
impression  which  the  Lord's  words  respecting  the 
traitor  must  have  made  upon  them,  and  after  they 
had  eaten  His  supper,  any  such  strife  could  have 
occurred.  And  the  improbability  is  increased 
if,  before  this.  He  had  taught  them  humility  by 
washing  their  feet'  (Andrews).  Ver.  27  seems 
to  contain  an  allusion  to  the  foot-washing  ;  yet  if 
this  be  insisted  upon  we  may  still  suppose  that 
a  part  of  our  Lord's  reply  took  place  before,  and 
a  part  after,  that  symbolical  act  called  forth  by 
this  contention.  There  is  nothing  in  the  account 
which  opposes  our  placing  this  incident  at  the 
beginning  of  the  Passover  meal. 

Ver.  24.  And  there  arose  also  a  contention 
among  them.  More  than  a  discussion,  a  conten- 
tion, a  quarrel.  Hence  the  improbability  of  its  oc- 
curring after  the  Lord's  Supper.  Some  suppose 
that  it  was  occasioned  by  a  dispute  about  their 
places  at  the  table.     No  names  are  mentioned. 

Ver.  25.  The  kings  of  the  Gentiles,  etc.  The 
thought  is  similar  to  that  found  in  Matt.  xx.  25— 
28,  but  the  form  is  new,  and  adapted  to  the  cir- 
cumstances. 'The  Gentiles'  are  mentioned  to 
indicate  that  the  temper  which  called  forth  their 
strife  was  a  heathen  one.  —  Have  authority. 
This  refers  to  rulers  below  kings.  —  Benefactors. 
The  Greek  word  here  used  was  the  actual  title 
of  many  emperors  and  princes.  It  expresses  the 
same  idea  conveyed  by  the  phrase  '  deserved  well 
of  the  Republic,'  so  common  in  republican  France, 
and  is  analogous  to  the  title  Excellency. 

Ver.  26.  But  not  so  ye.  They  shall  be  '  kings,' 
but  after  a  different  fashion.  The  aristocracy 
our  Lord  here  establishes  is  one  of  humility. 

Ver.  27.  But  I  am  in  the  midst  of  you  as  he 
that  serveth.  This  clause  gains  in  force  by  sup- 
posing that  our  I-ord  at  this  point  washed  His 
disciples'  feet.  He,  the  'chief,'  was  serving. 
We  may  also  connect  this  with  ver.  25:  'the 
benefactors  among  the  Gentiles  are  rulers  and 
potentates  ;  I,  your  benefactor,  am  among  you  as 
a  servant.' 

Vers.  28-30  may  belong  here  chronologically, 
or,  as  is  far  more  likely,  they  followed  the  wash- 
ing of  the  disciples'  feet,  which  may  be  appropri- 
ately placed  at  ver.  27. 

Ver.  28.  Continued  with  me  in  my  temptations, 
or  '  trials.'  Our  Lord  does  not  reproach  them, 
but  praises  their  steadfastness.  He  speaks  of 
His  whole  life  as  one  of  'temptations,'  in  accord- 
ance with  the  Scriptural  portrayal  of  His  work  on 
earth. 

Ver.  29.  I  appoint  unto  you  a  kingdom,  even 
as  my  Father  appointed  unto  me.  The  word 
'  kingdom  '  belongs  to  both  clauses.  'Appoint' 
signifies  not  only  a  bestowal  or  assurance,  but 
such  a  disposition  as  a  dying  man  makes  in  his 


486 


THE   GOSPEL  ACCORDING   TO    LUKE.        [Chap.  XXIL  7-38. 


will.      This   underlying   thought   is,    of    course, 
inapplicable  to  God,  but  all  the  more  to  Christ. 

Ver.  30.  That  ye  may  eat,  etc.  The  enjoy- 
ments of  their  reign,  with  Him  in  the  kingdom  ap- 
pointed by  His  father,  are  thus  set  forth.  Comp. 
ver.  16.  —  And  ye  shall  sit.  A  direct  promise. 
—  On  thrones,  etc.  Not  '  twelve  thrones,'  as 
Matt.  xix.  28,  possibly  on  account  of  Judas. 
Notice  the  appropriateness  of  this  verse,  first  in 
view  of  the  feast  before  them  ;  second,  in  view  of 
the  greatness  which  they  anticipated,  though  so 
blind  as  to  its  character. 

Vers.  31-34.  The  Prediction  of  Peter's 
Denial.  This  we  regard  as  identical  with  the 
prediction  recorded  by  John  (xiii.  36-38),  and 
distinct  from  and  prior  to  that  mentioned  by 
Matthew  and  Mark.  It  was  very  natural  that 
the  disciples  on  the  way  to  Gethsemane  should 
revert  to  the  words  spolcen  at  this  time,  and  in- 
dications of  this  are  not  lacking.  See  notes  on 
Matt.  xxvi.  31,  etc.  We  place  it  after  the  Lord's 
Supper  and  the  concluding  hymn,  and  join  with  it 
the  incident  about  the  swords  (vers.  35-38),  after 
which  came  the  discourse  and  prayer  recorded  by 
John  xiv.-xvii. 

Ver.  31.  Simon,  Simon.  Earnestness  and  af- 
fection are  indicated  by  the  repetition.  The 
apostle  is  addressed  by  his  old  name,  not  the 
new  and  significant  one.  The  sudden  call  ('  And 
the  Lord  said '  is  to  be  omitted)  may  have  been 
occasioned  by  his  part  in  the  strife.  There  is 
too  a  connection  of  thought  with  what  precedes. 
The  way  to  these  thrones  was  His  way,  through 
temptations,  trials,  sittings  of  Satan.  — Satan  asked 
to  have  you,  or  '  obtained  you  by  asking,'  as  in 
the  case  of  Job.  '  You  '  refers  to  all  the  Apos- 
tles :  all  must  pass  to  the  throne  through  trial, 
since  the  purpose  of  this  asking  and  obtaining 
was  in  order  that  he  might  sift  you  as  wheat. 
As  wheat  is  shaken  in  the  sieve,  so  Satan  would 
try  their  faithfulness.  If  'you'  includes  Judas 
(who  had  probably  gone  out  before  this),  then 
the  sifting  process  had  begun  and  the  chalj  par- 
tially removed. 

Ver.  32.  But  I.  Emphatic.  In  the  conscious- 
ness of  greater  power  than  that  of  Satan  and 
greater  faithfulness  than  that  of  Peter. — For 
thee.  Peter  is  now  spoken  of  alone,  as  in  the 
greatest  danger.  —  That  thy  faith  fail  not,  /.  e., 
cease  altogether.  Our  Lord  prays,  not  that  Peter 
be  not  tried,  but  that  his  faith  should  not  utterly 
fail.  It  was  only  through  this  prayer  that  Peter's 
faith  did  not  fa":!  altogether.  An  Apostle's  faith 
would  become  extinct,  did  not  Christ  intercede 
for  His  own.  —  When  once  thou  hast  turned 
again.  Peter's  sin  and  repentance  are  both  im- 
plied here.  'Converted' (so  E.  V.)  is  unfortu- 
nate ;  there  is  no  reference  to  the  experience 
with  which  Christian  life  usually  begins.  Peter 
had  been  'converted,'  in  that  sense. — Stablish 
thy  brethren.  The  others  were  his  brethren  in 
weakness  ;  hence  the  form  chosen.  Peter's  promi- 
nence is  recognized,  and  the  part  he  should  take 
in  the  establishment  of  the  Church  prophetically 
intimated. 

This  is  the  one  and  only  proof  text  for  the 
Vatican  dogma  of  papal  infaUibility  (1870),  on 
the  assumption  that  the  promise  given  to  Peter 
applies  to  all  the  popes  as  his  successors.  But 
(i)  this  assumption  can  never  be  proved  ;  (2) 
*  faith  '  here  as  usual  means  personal  trust  in  our 
Lord,  not  a  system  of  doctrine  to  be  be'lieved ; 
(3)  if  the  passage  proves  anything  for  the  popes, 


it  would  prove  also  that  they  deny  their  Lord, 
need  conversion,  and  must  strengthen  their  breth- 
ren —  which  is  much  more  than  history  warrants 
and  papal  infallibilists  would  be  willing  to  admit. 

Ver.  2,2-  Lord,  with  thee  I  am  ready,  etc.  In 
his  sense  of  strength,  Peter  casts  doubt  upon  the 
necessity  of  our  Lord's  petition  for  him.  This 
conversation  differs  sufficiently  from  that  men- 
tioned by  Matthew  and  Mark,  which  occurred 
later,  as  we  think.  '  With  thee,'  is  specially  em- 
phatic, and  shows  that  Peter  regards  the  Lord  as 
the  source  of  his  feeling  of  strength.  But  when  the 
trial  came,  he  followed  only  afar  off,  away  from 
the  source  of  strength. 

Ver.  34.  Peter.  Not  Simon.  The  name  sig- 
nificant of  steadfastness  is  contrasted  with  his 
conduct. 

Vers.  35-38.  Warning  in  regard  to  Out- 
ward Dangers,  leading  to  the  incident  of  the 
two  swords.  Peculiar  to  Luke.  We  join  this 
chronologically  with  what  precedes.  No  order  is 
more  probable,  and  there  is  an  appropriate  con- 
nection of  thought  ;  to  the  description  of  inward 
danger  just  made,  our  Lord  adds  that  of  impend- 
ing ouizvard  danger. 

Ver.  35.  And  he  said  unto  them.  '  Not  without 
reason  have  I  spoken  of  what  is  so  momentous 
(vers.  31-34)  ;  for  now,  when  I  am  no  longer 
with  you,  your  situation  will  be  quite  otherwise 
than  before  ;  there  now  comes  for  you  a  time  of 
care  for  yourselves  and  of  conflict'  (Meyer). — 
When  I  sent  you  forth,  etc.  Se^chap.  ix.  1-6; 
x.  4  ;  Matthew  x.  9.  Parting  friends  are  wont  to 
dwell  on  the  pleasures  of  the  past ;  so  our  Lord 
points  them  to  the  time  of  their  first  preaching  in 
Galilee,  when  the  least  care  was  superfluous.  It 
would  be  different  now. 

Ver.  36.  Therefore,  i.  e.,  in  consequence  of 
their  reply.  —  Let  him  take  it.  The  precise  word 
used  in  the  prohibition  of  chap.  ix.  3.  —  He  that 
hath  not,  i.  e.,  purse  or  wallet,  let  him  sell  his 
cloke  ('outer  garment'),  necessary  as  that  is, 
and  buy  a  sword,  which  is  now  more  indispensa- 
ble than  clothing.  One  who  had  not  a  sword, 
might  still  have  a  purse,  and  thus  not  be  obliged 
to  sell  his  garment ;  a  point  overlooked  by  the 
rendering  of  the  E.  V.  This  is  not  to  be  taken 
literally,  nor  yet  allegorically,  as  though  the  purse, 
wallet,  and  sword  had  eacli  a  spiritual  significa- 
tion ;  but  the  whole  is  a  figurative  setting  forth 
of  the  fact  that  henceforth  self-defence  would  be 
their  chief  necessity,  in  view  of  the  outward  perils 
which  would  come  upon  them.  This  opposes 
the  non-resistant  theory  of  the  Quakers,  and 
also  the  view,  that  force  can  be  used  aggressively 
in  the  cause  of  Christ ;  self-defence  alone  is  in 
question. 

Ver.  37.  For  I  say  to  you,  etc.  The  course 
of  reasoning  is  :  If  the  Master  is  to  be  reckoned 
among  the  transgressors,  and  this  will  be  the 
case,  since  this  prophecy  of  Isaiah  must  be  ful- 
filled, then  you,  my  disciples,  may  well  expect 
such  perils.  Notice,  our  Lord  speaks  of  His 
position  among  malefactors  as  something  which 
must  be.  That  the  sinless  one  was  thus  reckoned 
was  no  accident.  The  allusion  to  the  'sword' 
had  no  reference  to  defending  Hint  from  what 
was  coming  u])on  Him  ;  that  must  come  :  for 
that  which  concerneth  me,  i.  e.,  written  or  deter- 
rAined  concerning  me,  hatha  fulfilment,  or  '  end.' 
Everything  written  of  the  Messiah  must  be  com- 
pletely fulfilled,  and  this  completion  is  approach- 
ing.    The  coming  of  this  end  proves  that  the 


Chap.  XXIII.  39-53-]        THE   GOSPEL  ACCORDING   TO   LUKE.                    487 

prophecy  cited  (which  our  Lord  expressly  applies  in  view  of   their  failure  to  understand.     'Two 

to  Himself),  will  be  speedily  fulfilled.  swords '  were  of  no  avail  in  the  spiritual  conflict 

Ver.  38.     Lord,  behold  here  are  two  swords,  before  Him ;  of  this  He  had  just  spoken,  but  they 

Swords,  not  knives  used  at  the  feast,   probalily  failed  to  recognize  His  meaning.  —  The  discourse 

belonging  to  the  disciples^     The  Galileans  often  recorded  by  John  (.\iv.-xvii.),  probably  followed  ; 

travelled  armed,  and  possibly  two  of  the  disciples  then    on    the    way   to    Gethsemane,    the    second 

had  thus  provided  themselves  because  they  ex-  prediction    of    the   unfaithfulness  of    Peter   and 

pected  danger  that  night.  —  It  is  enough.     The  the  other  disciples,  repelled  by  them  all.     See 

reference  is  not  to  the  sufiiciency  of  the  weapons,  on  Matt.  xxvi.  31,  p.  216.     These  are  passed  over 

but  a  mild  turning  away  from  further  explanation  by  Luke. 


Chapter  XXII.  39-53. 
The  Agony  and  the  Arrest  in  Gethsemane. 

39  "   A   ND  he  came  out,  and  went,  ^as  he  was  wont,  to^  the '^  ^^^'^^^^i- 

-^~^   mount  of  OHves  ;  and  his^  disciples  also  followed  him.     clmpjohn 

40  ''And  when  he  was  at  the  place,  he  said  unto  them,  ''  Pray  that  ^  chap.'xxi. 

41  ye  enter  not  into  temptation.     And  he  was  withdrawn  ^  from     xvi'ii^"!^" 
them  about   a  stone's  cast,  and  *  kneeled   down,  and   prayed,*  "  ^^^^e^;'""^'' 

42  Saying,  Father,  if  thou  be  willing,  remove^  this  cup  from  me:     32^4'*2^"''^' 

43  nevertheless,  not  my  will,  but  thine,  be  done.     And  there  ap-     uliuyClt 
peared  •''an  angel  unto  him  ^  from  heaven,  strengthening  him. /See" Matt.' 

44  And  ^  being  in  an  agony  he  prayed  more  earnestly :  and  his  g  Compjoim 
sweat  was '  as  it  were  great  drops  of  blood  falling  down  to  ^  the    v.  7. 

45  ground.     And  when  he  rose  up  from^  prayer,  and  was  come  ^*^ 

46  to  his  2  disciples,  he"  found  them  sleeping  for  sorrow.     And 

said  unto  them.  Why  sleep  ye  }  rise  and  ''  pray,  lest  ye  enter  ^^  h  ver.  40. 
into  temptation. 

47  'And  ^^  while  he  yet  spake,  behold  a  multitude,  and  he  that  zMatt. xxvi 
was  called  Judas,  one  of  the  twelve,  went  before  them,^*  and^^    MARKxiv. 

43-50 ; 

48  drew  near  unto  Jesus   to  kiss  him.     But  Jesus  said  unto  him,    JohnxvIu. 

49  Judas,  betrayest  thou  the  Son  of  man  with  a  kiss  .''     When  they 
which  ^^  were  about  him  saw  what  would  follow,  they  said  unto 

sO  him,^"  Lord,  shall  we  smite  k  with   the  sword  }     And  one  ^®  of 

-^  k  Ver.  38. 

them  smote  the  servant  of  the  high  priest,  and  cut  ^^  off  his  right 
5  I   ear.     And  ^  Jesus  answered  and  said,  Suffer  ye  thus  far.     And 

52  he  touched  his  ear,  and  healed  him.     Then  ^^  Jesus  said  unto 

the  chief  priests,  and  'captains  of  the  temple,  and  the  elders,  ^  ^^^ ^^'■- •♦• 
which  ^^  were  come  to^^  him,  Be''^*  ye  come  out,  as  against  a 

53  thief, 2^  with  swords  and  staves  t'^'^     When  I  was  daily  with  you 
in  the  temple,  ye  stretched  forth  no  ^  hands  against  me  :  but 

this  is  ™  your  hour,  and  "  the  power  of  darkness.  m  Comp. 

Mark  xiv. 

1  unto  ""  the  ^^i.^V'.-^"'"' 

3  he  wfithdrew  himself  *  and  he  kneeled  down  and  prayed.  «  Col.  i.  13; 

^  7)iajiy  authorities  7-ead  io  YtmovQ  ^  unto  him  an  angel  Comp.  Acts 

''  became  ^  upon  ^  from  his  '"  he  came  "  and  EpTi'.  vi.'i2. 

1'^  that  ye  enter  not  ^^  the  best  authorities  omit  And 

"  or  was  leading  them  ^^  and  he  ^^  And  when  they  that 

"  the  best  aiithoriiies  omit  unto  him  ^^  a  certain  one  ^^  took 

20  But  -1  And  22  that  ^  against  ^4  ^re 

25  robber  ^®  clubs  ^'^  stretched  not  forth  your 


488 


THE    GOSPEL  ACCORDING    TO    LUKE.         [Chap  XXIIL  39-53 


Contents.  Luke's  account  presents  here  new 
and  striking  details,  although  it  is  briefer  than 
those  of  Matthew  and  Mark.  In  telling  of  our 
Lord's  agony,  Luke  alone  mentions  the  distance 
to  which^He  withdrew,  the  angelic  assistance  and 
the  physical  results.  In  the  account  of  the  be- 
trayal there  are  interesting  peculiarities. 

Vers.  43,  44  are  omitted  in  some  old  and  im- 
portant manuscripts  and  by  some  of  the  fathers. 
But  they  are  well  supported  and  now  received  by 
nearly  all  scholars.  Over-zealous  Orthodoxy 
failed'  to  understand  them  and  hence  expunged 
them  in  some  copies. 

Vers.  39-46.  The  Agony  in  Gethsemane. 
See  on  Matt.  xxvi.  31-46.  We  notice  here  only 
what  is  peculiar  to  Luke's  narrative. 

Ver.  39.  As  lie  was  wont  (comp.  xxi.  37).  Pe- 
culiar to  Luke,  hinting  that  He  went  to  a  place 
where  Judas  could  find  Him. 

Ver.  40.  At  the  place.  A  well-known  place  ; 
perhaps  already  known  by  name  to  readers  of  the 
Gospel.     Hence  the  omission  of  the  name. 

Ver.  41.  "Withdrew  himself,  lit.,  'was  himself 
withdrawn.'  Drawn  by  internal  anguish,  some 
suppose.  —  About  a  stone's  cast.  Not  so  far  as 
to  be  out  of  hearing.  This  was  probably  the  dis- 
tance from  the  three  disciples  (Matthew,  Mark), 
not  from  the  main  body,  since  the  next  clause  re- 
fers to  what  took  place  in  His  solitude,  and  vers. 
45,  46,  to  the  three  disciples.  — He  kneeled  down. 
Peculiar  to  Luke. 

Ver.  42.  Father,  etc.  Godet :  '  Luke,  like 
Mark,  gives  only  the  first  prayer,  and  confines 
himself  to  indicating  the  others  summarily,  while 
Matthew  introduces  us  more  profoundly  to  the 
progressive  steps  in  the  submission  of  Jesus.' 

Ver.  43.  Appeared  unto  him  an  angel.  An 
actual  coming  of  an  angel,  not  merely  a  spiritual 
accession  of  strength.  Angels  had  thus  minis- 
tered to  Him  at  His  previous  temptation,  accord- 
ing to  Matthew  and  Mark,  so  that  it  cannot  be 
said  that  the  notion  is  peculiar  to  Luke.  How 
He  was  strengthened  is  not  so  clear.  Some  think 
it  was  a  physical  strengthening,  the  imparting  to 
His  body,  so  overwhelmed  in  this  conflict,  new 
power  to  endure,  to  drink  the  cup  which  would 
not  be  removed.  This  is  favored  by  the  fact  that 
the  previous  ministration  was  to  His  physical 
wants.  Others  again  prefer  that  the  holy  soul  of 
our  Lord,  now  seized  by  the  intensest  feeling  of 
suffering,  was  strengthened  by  the  brightening 
prospect  of  future  joy,  presented  to  Him  in  some 
way  more  vividly  by  the  coming  of  the  angel. 
Neither  of  these  is  inconsistent  with  proper  views 
of  the  Person  of  Christ.  In  fact  it  is  simplest  to 
suppose  that  both  body  and  soul  received  direct 
supplies  of  strength  in  this  hour  of  deepest  trial. 

—  We  think  it  most  natural  to  place  this  strength- 
ening between  the  fii-st  and  second  prayer,  since 
there  are  indications  in  the  fuller  accounts  of 
Matthew  and  Mark  that  the  intensest  conflict  was 
passed  when  the  second  and  third  prayers  were 
uttered. 

Ver.  44.  And  being  in  an  agony.  This  was 
after  the  coming  of  the  angel  Our  Lord  was 
strengthened  y"^r  this  agony  or  conflict.  The  first 
result  of  the  strengthening  was  that  He  prayed 
more  earnestly,  the  final  result  was  complete 
resignation  and  victorious  waiting  for  the  betrayer. 

—  And  his  sweat  became  as  it  were,  etc.  The 
easy  and  natural  explanation  is,  that  as  the  result 
of  the  agony  His  sweat  became  colored  with 
blood  (not  pure  blood,  hence  'as  it  were'),  and 


fell  in  great  clots  to  the  ground.  No  other  sense 
accords  so  well  with  the  language  used.  In- 
stances of  bloody  sweat  have  occurred  since. 
Every  other  view  fails  to  give  a  sufficient  climax 
to  Luke's  description  and  seems  to  fall  below  the 
dignity  of  the  conflict  there  endured  for  iis.  See 
notes  on  Matthew. 

Vers.  45,  46.  Luke  is  very  brief  in  these 
verses,  and  we  must  supplement  his  account  from 
those  of  Matthew  and  Mark.  We  learn  from 
these  that  our  Lord  came  once  and  again  to  the 
three  disciples,  and  found  them  asleep. — For 
sorrow.  This  was  the  cause  of  their  sleep.  Luke 
is  not  seeking  to  excuse  them.  See  on  Matt.  xxvi. 
40,  41. 

Vers.  47-53.  The  Betrayal.  See  on  Matt, 
xxvi.  47-56  ;  comp.  Mark  xiv.  43-52  ;  John  xviii. 
3-n.  We  notice  only  the  new  and  striking  de- 
tails. 

Ver.  48.  Judas,  betrayest  thou,  etc.  This 
probably  followed  the  question  recorded  by  Mat- 
thew. It  is  addressed  to  Judas  by  name,  and  is 
emphatic  throughout,  setting  before  the  traitor 
the  full  enormity  of  his  purpose.  The  form 
used  coincides  with  that  used  in  predicting  the 
betrayal  (Matt.  xvii.  22  ;  x.x.  18  ;  xxvi.  2,  45). 

Ver.  49.  Saw  what  would  follow.  They  not 
only  wake  up,  but  wake  to  an  understanding  of 
the  case.  —  Lord,  shall  we  smite  with  the  sword  ? 
In  the  same  spirit  as  the  occurrence  of  ver.  38. 

Ver.  50.  A  certain  one  of  them.  Luke  too 
omits  Peter's  name.  —  Right  ear.  Luke  and 
John  alone  mention  which  ear  it  was. 

Ver.  51.  Suffer  ye  thus  far.  Probably  ad- 
dressed to  the  disciples  :  Let  them  go  on  and 
fulfil  this  their  design  of  taking  me.  It  is  a  mild 
reproof  of  the  hasty  use  of  the  sword,  and  thus 
agrees  with  Matt.  xxvi.  52  ;  John  .xviii.  11.  Were 
the  sense  :  Let  them  go  thus,far  (and  no  further), 
we  would  find  a  different  expression  here.  Others 
suppose  the  soldiers  were  addressed,  and  that 
the  sense  is  :  Let  me  go,  until  I  have  healed  this 
man,  or  Let  me  go  as  far  as  this  man.  This  is 
grammatically  probable,  but  opposed  by  the 
phrase  '  answered.'  —  Touched  his  ear,  etc.  Luke, 
the  physician,  alone  mentions  this.  The  passage 
does  not  clearly  indicate  how  the  healing  took 
place  :  Whether  at  our  Lord's  touch  the  ear  was 
wholly  restored,  or  merely  the  wound  healed,  or 
whether  the  piece  cut  off  was  taken  up  and  re- 
stored to  its  place  in  the  body.  The  last  is  least 
likely,  as  the  passage  contains  no  hint  of  picking 
up.  The  first  seems  more  in  keeping  with  the 
occasion,  representing  our  Lord  as  making  good 
the  loss  occasioned  by  the  hastv  zeal  of  Peter. 

Ver.  52.  Chief-priests  .  .  .  elders.  Luke  alone 
speaks  of  these,  and  it  was  very  natural  that 
some  of  them  should  accompany  the  band. 
Some  infer  from  the  fact  of  their  being  first  men- 
tioned at  this  point,  that  they  entered  the  garden 
after  the  band  of  Judas. 

Ver.  53.  But  this  is  your  hour,  and  the  power  of 
darkness.  An  allusion  to  the  fact  that  it  was  mid- 
night, contrasting  this  with  His  appearance  by  day 
in  the  temple.  Darkness  was  appropriate  to  such 
a  deed,  hence  it  was  the  hour  which  suited  them. 
The  parallel  passages  speak  of  this  as  a  fulfil- 
ment of  Scripture.  W^e  therefore  explain  it,  as 
the  hour  appointed  to  them  for  carrying  out  this 
work.  Its  fitness  as  an  hour  of  midnight  dark- 
ness was  but  a  part  of  this  appointment.  (Ob- 
serve, however,  that  Xhey  freely  chose  it.)  '  Power 
of  darkness '  therefore  points  to  the  kingdom  of 


Chap.  XXII.  54-65.]        THE   GOSPEL  ACCORDING   TO   LUKE.  489 

darkness.     They  were   doing   the   work  of    the  to  the  relation  of  God's  purpose,  man's  agency, 

Evil    One,    and   the    power   over    Him   was   the  and  Satanic  power.  —  Luke  passes  over  the  flight 

power  of  darkness.     This  clause  suggests  mys-  of  the  disciples  and  that  of  the  naked  young  man 

terious,  and  as  yet  unexplained,  facts  in  regard  (Mark  xiv.  48-52). 


Chapter  XXII.  54-65. 
Peters  Denial ;   the  Mockery  by  the  Temple  Servants. 

54  "•"  I  ^HEN  took  they  1  him,  and  led  him,  and  broug-ht  him  into  ""  Matt  xxvi. 

I  ■'  '  o  57;   Mark 

J-     the  high  priest's  house.     *And  ^  Peter  followed  afar  off.  ^  ^i^^s^^^^j 

55  ""And  when  they  had  kindled  a  fire  in   the  midst  of '^  the  hall,^    xfv '^^"'^ 
and  were  set  "^  down  together,  Peter  sat  down  among  them.^    ^5''" ""'"• 

56  But  6  a  certain  maid  beheld  '  him  as  he  sat  by  the  fire,^  and  '  ^-Z//'^^'- 
earnestly  looked  upon  him,  and  said,^  This  man  was  also  ^^  with    ^-^2^-'^^' 

57  him.     And  2  he  denied  him/^  saying,  Woman,  I  know  him  not.    {e-it!"!"- 

58  And  after  a  little  while  ^  another  saw  him,  and  said.  Thou  art  ^  See  Matt. 

59  also  12  of  them.  And  ^  Peter  said,  Man,  I  am  not.  And  about  e  Comp!john 
the  space  of  one  hour  after  ^^  another  ■^confidently  affirmed,/ Acts x"ii.' 15. 
saying.  Of  a  truth  this  fellozv  ^*  also  was  with  him  ;  for  he  is  ^^ 

60  a  Galilean.     And  ^  Peter  said,  Man,  I  know  not  what  thou  say- 
est.     And  immediately,  while  he  yet  spake,  the  ^^  cock  crew. 

61  And  the  Lord  turned,  and  ^looked  upon  Peter.     And  Peter  re- ^"  Chap. xx. 

17. 

membered  the  word  of  the  Lord,  how  he  had  said  ^^  unto  him, 

62  ''Before  the   cock  crow,i^  thou    shalt  deny  me  thrice.      And ''"^"- 34- 
Peter  ^^  went  out,  and  wept  bitterly. 

6^       ^And  the   men  that  held  Jesus  20  mocked   him,  and   smote  '  ^"^^^Jf^^*: 

64  him?^  And  when  they  had  blindfolded  22  him,  they  struck  him  ^Tjoim  ' 
on  the  face,23  and  asked  him,  saying.  Prophesy,  who  is  it  that    ''"'"■ "'  ^^ 

65  smote  24  thee  }     And  many  other  things  *  blasphemously  spake  ^  ^^^n^*"' 
they  against  him. 2^ 

^  And  they  seized  2  b^)-  3  court 

*  had  sat  ^  gat  in  the  midst  of  them  s  p^^^ 

■^  seeing  s  j^  the  light  of  the  fire  ^  looking  upon  him,  said 

^°  also  was  ^^  the  best  authorities  omit  him  12  ^\^q  ^j.^.  ^,^^ 

^3  after  the  space  of  about  one  hour  1*  vian  ^^  insert  also 

^^^  a  {accorditig  to  the  best  authorities)  i"  how  that  he  said 

18  the  best  authorities  ithsert  this  day  ^^  the  best  authorities  read  he 

-'>  the  best  authorities  read  h\m  -i  and  beat  him 

22  And  they  blindfolded 

-^  the  best  authorities  omit  they  struck  him  in  the  face 
2*  he  that  struck  ^^  spake  they  against  him,  reviling  him. 


COiNTENTS.    Luke  passes  over  the  examination  account  (vers.  63-65)  as  referring  to  the  same  oc- 

by  Annas  (John  xviii.  19-24),  the  subsequent  ex-  currence  narrated  by  Matthew  (^xxvi.  67,  68)  and 

aminatiou  before    Caiaphas    (Matt.  xxvi.   57-66;  Mark  (xiv.  65).     On 'the ///^w  hearings,  see  Matt. 

Mark  xiv.  53-64),  giving  immediately  his  account  xxvi.  57,  and  the  next  section. 

of  Peter's  denial,  then  mentioning  the  mocking  Ver.   54.     The  high-priest's  house.     Undoubt- 

which  occurred  at  the  close  of  the  7iight  examina-  edly  Caiaphas  is  meant,  since   the  other   Evan- 

tion  before  Caiaphas.     This  order  indicates  that  gelists  agree  in  making  his  house  the  scene  of 

the  denials  occurred  between  the  first  examina-  Peter's  denial. 

tion  and  the  close  of  the  second.    Accepting  this  Vers.  55-62.     Peter's  Denial  of  our  Lord. 

dew,  we  find  no  difficulty  in  regarding  Luke's  For  a  comparison  of  the  various  accounts  and 


490 


THE   GOSPEL   ACCORDING    TO    LUKE.        [Chap.  XXIL  54-71. 


a  general  view  of  the  occurrence,  see  notes  on 
Matt.  xxvi.  69-75  ;  comp.  Mark  xiv.  66-72  ;  John 
xviii.  16-18;  25-27. 

Ver.  55.     Kindled.    Lit.,  '  kindled  around  ;     a 
large  bright  fire  was  made,  we  infer.     All  of  the 


the  trial  our  Lord  could  think  on  Peter  and  be 
aware  of  what  he  was  doing,  though  at  some  dis- 
tance. But  probably  the  first  examination  before 
Caiaphas  was  now  over,  and  the  officers  were 
leading  Him  away  to   prison   to  await  the  more 


Evangelists  but  Matthew  mention  the   fire,  but     formal  morning  examination,  or  possibly  keeping 
Mark  does  not  speak  of  its  being  kindled.  —  Sat     Him  in  custody  in  the  court.  —And  Peter  remeni' 


bered.  His  memory  was  assisted  by  the  cock- 
crow, but  doubtless  the  Lord's  look  of  pity,  love, 
and  consolation  was  the  chief  cause  of  his  peni- 
tence. After  the  first  burst  of  penitence,  he  proba- 
bly remembered  our  Lord's  prayer  for  him  and 
his  own  boast,  yet  the  look  was  designed  to  recall 


down.  So  Matthew  and  Mark  ;  but  John  speaks 
of  his  standing.  During  the  night  hours,  Peter 
was  no  doubt  restless. 

Vers.  56,  57.  First  Denial.  A  certain  maid. 
Probably  the  porteress  who  had  followed  Peter 
into  the  court ;  the  different  answers  suggest  that 
she  kept  up  a  bantering  accusation  of  this  kind  these  also, 
to  which  he  responded  in  different  words,  but  to  Vers.  63-65.  The  Mockery  at  Night.  See 
the  same  effect.  Luke  brings  out  the  fact  of  her  on  Matt.  xxvi.  67,  68  ;  Mark  xiv.  65.  (John  xviii. 
earnestly  looking  upon  him.  22  refers  to  a  different  occurrence.)      Matthew 

Ver.  58.  Second  Denial.  The  account  is  and  Mark  place  this  mockery  in  a  different  posi- 
brief.  A  general  accusation  probably  began  at  tion.  This  suggests  that  it  began  at  the  close  of 
the  fire,  was  kept  up  as  Peter  withdrew  to  the  the  hearing,  continuing  for  some  time,  thus  both 
porch,  where  he  was  questioned  both  by  a  maid  preceding  and  following  our  Lord's  look  on 
(Matthew,  Mark)  and  a  man.  Peter.      Luke  here  moreover  gives  substantially 

Vers.  59,  60.  Third  Denial.  Luke  is  par-  the  same  facts  in  a  manner  peculiar  to  himself, 
ticular  as  to  the  interval  :   after  about  the  space     He  tells  us  more  particularly  who  were  the  chief 


of  one  hour.  The  recognition  became  very  gen- 
eral, as  we  might  expect,  but  this  Evangelist 
brings  out  the  one  who  was  prominent  in  the 
matter. 

Ver.  61.     And  the  Lord  turned  and  looked  upon 
Peter.     This  detail,  so  interesting  and   touching. 


may  be  explained  by  supposing,  that  even  during     on  Matt.  xxvi.  68. 


actors  in  the  mockery  :  the  men  that  held  Jesus 
(ver.  63)  ;  details  how  they  covered  His  face 
(Mark),  blindfolded  Him  (ver.  64)  ;  and  sums  up 
the  whole  in  the  significant  words  of  ver.  65  : 
and  many  other  things  spake  they  against  him, 
reviling  him,  literally,  '  blaspheming  him.'     See 


Chapter   XXII.   66-71. 

TJie  Morning    Trial  before  the  Sanhedrin. 

66  "   A   ND  as  soon  as  ^  it  was  day,  the  *  elders    of   the    people 

-TV  and  the  chief  priests  and   the    scribes    came   together,^ 

Gy  and  led  him  ^  into  their  council,  ''  saying.     Art  thou  the  Christ .? 

tell  us.^     And  ^  he  said  unto  them,  If  I  tell  you,  ye  will  not  be- 

68  lieve:  And  if  I  also^  ask  yoit,  ye  will  not  answer  me,  nor  let  me 

69  goJ     Hereafter^  shall  the  Son  of  man  sit  ''on^  the  right  hand 

70  of  the  power  of  God.     Then  said  they  all,  Art  thou  then  e  the 
Son  of  God.?     And  he  said  unto  them,  -^Ye  say  that  I  am.^^ 

71  And  they  said.  What  need  we  any  further ^^  witness.?  for  we 
ourselves  have  heard  of  ^^  his  own  mouth. 

1  when 

2  there  gathered  together  the  assembly  of  the  elders  of  the  people,  both 

chief  priests  and  scribes  ; 
^  they  led  him  away  *  If  thou  art  the  Christ,  tell  us. 

^  But  ^  07fiii  also 

''  the  best  authorities  omit  me,  nor  let  me  go  *  But  from  henceforth 

®  be  seated  at  10  or  Ye  say  it,  for  I  am 

^^  What  further  need  have  we  of  ^^  from 


a  Matt,  xxvii. 

I  ;  Mark  xv. 
1 ;  John 
xviii.  24,  28. 

b  Acts  xxii.  5. 
c  Comp.Matt. 

xxvi.  63-65  ; 

Mark  xiv. 

61-64 ;  John 

xviii.  ig-2i. 

d  Comp.  Heb. 

i-  3- 
e  See  Matt. 

xiv.  33. 
f  Matt,  xxvii. 

II  ;  chap, 
xxiii.  3 ; 
comp.  Matt. 
xxvi.  26,  64. 


The  Morning  Examination.  Luke  here 
gives  an  account  of  another  hearing  than  that  de- 
tailed by  .Matthew  and  Mark.  Vers.  63-65  tacitly 
presuppose  some  sort  of  condemnation,  which 
encouraged  the  servants  to  commit  such  outrages. 
Both  Matthew  (xxvii.  i)  and  Mark  (xv.  i)  hint  at 
such  a  morning  meeting  of  the  Sanhedrin.     The 


account  too  has  its  peculiar  coloring,  characteriz- 
ing this  as  an  official  and  decisive  council.  This 
would  then  be  a  ratification,  in  proper  form  and 
numbers  and  at  a  legal  hour,  of  the  resolution 
already  taken  by  the  enemies  of  our  Lord. 

Ver.  66.     And  when  it  was  day.      Roman  law 
forbade  a  final  condemnation  before  dawn,  and 


Chap.  XXIII.  1-25.]        THE   GOSPEL  ACCORDING   TO    LUKE.  491 

Jewish  usage  forbade  even  the  investigation  of  Ver.  69.     But.     This  indicates  the  connection 

capital   crime   at   night. — The   assembly   of   the  of  thought:   you    have  prejudged  my  case,  but, 

elders,  lit.,  'the  eldership'  [presbyter ion)  ;    a  for-  as    the    time   has   come   to   speak,  in  order  that 

mal  assembly  of  the  Sanhedrin,  at  the  usual  place  through  suffering  I  may  pass  to  glory,  I  tell  you 

of  holding  the  council.  of  that  glory  and  thus  confess  myself  the  Christ  : 

Ver.  67.    If  thou  art  the  Christ,  tell  us.     An  From  henceforth,  etc.     Comp.  Matt.  x.\vi.  64.    A 

abrupt   beginning,    presupposing   testimony   that  repetition  of  this  declaration  is  not  at  all  improb- 

He  made  this  claim.     The  hearing  is  resumed  at  able. 

the  point  broken  off,  according  to  Matthew's  ac-  Ver.  70.     The  next  question  shows  that  they 

count.     The  force  of  the  passage   is :    If  as  you  understood   Him    aright.      His    answer   may   be 

claim,  thou  art  the  Christ,  tell  us  all  so,  in  plain  rendered  :  Ye  say  that  I  am,  or,  'ye  say  (cor- 

words.  —  If  I  tell  you,  ye  will  not  believe,  i.  e.,  rectly),  for  I  am.' 

you  do  not  ask  to  know  the  truth,  but  to  make  Ver.  71.     What  further  need,  etc.     As  far  as 

me  condemn  myself.  the  death  of  Christ  had  a  human  judicial  ground, 

Ver.  68.     And  if  I  ask  you,  put  questions  to  that  ground  was  His  own  claim  to  be  the  Son  of 

you  about  my  arrest,  its  legality,  and  the  way  you  God.     Either  His  claim  was  correct,  or  the  Jews 

have  forced   me  into  my  present  position. — Ye  were  right  in  putting  Him  to  death.     To   ignore 

will  not  answer,  because  you  would  involve  your-  His   claim  is  to  side  with  His   murderers.     On 

selves  in  great  perple.xities.     The  case  was  pre-  the  plan  for  procuring  Pilate's  consent,  see  Matt, 

judged.     The  rest  of  the  verse  is  to  be  omitted.  xxvii.  i,  p.  226. 


VA 


Chapter  XXIII.   1-25. 

Christ  Before  Pilate  and  Herod. 

ND  the  whole  multitude^  of   them  arose,^  and   led   him '' z^^Ma'^rkTv. 
unto  Pilate.     And  they  began  to  accuse  him,  saying,  We    xvii^as. 
found  this  felloiv  ^  ^  perverting  the  *  nation,  and  '^  forbidding  to    camp!  Acts 
give  tribute  to  Cesar,  saying^  that  he  himself  is  Christ  '^a  king,    s-      ' 

.  .  ,  ^_.  ,,^  ,c  Comp. chap. 

3  "*And  Pilate  asked  him,  saying.  Art  thou  the  Kmg  01  the  jews  .''    xx.  20, 22. 

,       d  John  xviii. 

4  And  he  answered  him  and  ^aid,  •'^Thou  sayest  it.     Then  said    33,36,37; 
Pilate  to  ^  the  chief  priests  and  to  the  people,'^  ^  I  find  no  fault  in  ^  ^^tt.  xxvU. 

5  this  man.     And^  they  were  the  more  fierce,^  saying,  He  stirreth  ^v.  2. 
up  the  people,  teaching  throughout  all  Jewry ,^*^  ^  beginning  ^^  from    '^^'^-  7°- 

6  Galilee  to  ^^  this  place.     When  Pilate  heard  of  Galilee,!^  he  asked    g'^",,-^"'^^ 

7  whether  the  man  were  a  Galilean.  And  as  soon  as  ^^  he  knew  ^^  i'pet.T22. 
that  he  belonged  unto^*^  'Herod's  jurisdiction,  he  sent  him  "^  ^'^f  ^Ly  |; 
to  ^"^  Herod,  who  himself  also  was  at  Jerusalem  at  that  time.^^         M-'iohnL' 

8  And  ^^  when  Herod  saw  Jesus,  he  was  exceeding  glad  :  ^'for  he  i  seechap!iii. 
was  desirous  to  see  him  of  'a  Xong  season^^  '"because  he  had /^  chap. ix. 9. 
heard  many  things  of  ^^  him  ;  and  he  hoped  to  have  seen  ^^  some    27.^^  ""' 

9  miracle  done   by   him.     Then  ^^  he  questioned    with^^  him  in     i;Markv'i. 

10  many  words  ;  but  he   answered   him   nothing.     And  the   chief 
priests    and    scribes    stood    and    "vehemently    accused  ^^    him.  « Acts  xviii. 

11  And   Herod   with   his   men  of  war^^  "set   him   at  nought,  and  «  see  Mark 

IX.  :2. 

mocked  him,  and  ''  arrayed  him   in  a  gorgeous  robe,  and   sent  P  Comp.Matt. 

'  -'  i=>       !^  xxvii.  28; 

1  (7r  number  2  j-Qse  up  ^  this  man  Markxv.  17. 

*  the  best  authorities  read  our  ^  the  best  authorities  read  and  saying 

6  And  Pilate  said  unto  ^  and  the  multitudes  ^  But 

3  urgent  ,    ^^  Jiidea  "  tJie  best  authorities  read  2x^.6.  h&gwmxxi^ 

12  even  unto  ^^  the  best  authorities  read  h&zxA  it  ^*  when 

^5  learned  ^^  was  of  ^'^  unto  ^^  in  these  days 

13  Now  ^^  had  been  of  a  long  time  desiring  to  see  him 

21  heard  concerning  (according  to  the  best  authorities)  ^^  to  see 

23  And  2^  omit  with  ^^  stood,  vehemently  accusing 

2^  soldiery 


492  THE    GOSPEL   ACCORDING    TO    LUKE.        [Chap.  XXIH.  1-25. 

12  him  again  27  to  Pilate.     And  the  same  day  *  Pilate  and  Herod  ^  ^o^J'^j  pg^^j;' 
were  made  friends  together  ;  -^  for  before  they  were  at  enmity    ^■ 
between  themselves. 

13  And  Pilate,  when  he  had  called  together  the  chief  priests  and 

14  ''the  rulers  and  the  people,     Said  unto  them,  Ye  have  brought  '' ^^^^_fj^^- 
this  man  unto  me,^^ '  as  one  that  perverteth  the  people  ;  and,  ^  ^^'■-  ^• 
behold,  I,  '  having  examined  /iz7/i  before  you,  have  2°  ^  found  *no  '  ^'^'-^"'-  '3- 
fault  in  this  man  touching  those  things  whereof  ye  accuse  him  : 

15  No,  nor  yet  Herod  :  for  I  sent  you  to  him  ;^^  and,  lo,^^  nothing 

16  vi'orthy  of  death  is  done  unto '^^  him.     "I  will  therefore  chastise  "comp^oim 

17  him,  and  release  //m.     (For  ^* "  of  necessity  he  must  release  one  v  Matt.'xxvii. 

18  unto  them  at  the  feast.)     And  ^  they  cried  out  all  at  once,^^  say-    xv'e;  joim 

T-i  xviii.  39. 

ing,  ""Away   with    this   w««,   and    release   unto    us    Barabbas :  '"  matt. 

'-*  ^  _  _  xxvii.  16-26; 

IQ  (Who'^''  for  a  certain  sedition^''  made  in  the  city,  and  ^for  mur-    Mark  xv. 7 

■^    \  ■/  '  -15  ;  John 

20  der,  was  cast  into  prison.)     Pilate  therefore,  willing  to  release    ^^'"-  40-xix. 

21  Jesus,  spake  again  to  them.^^     But  they  cried,^^  saying,  Crucify  •*  Acts  ui.  14. 

22  him,  crucify  him.     And  he  said  unto  them  the  third  time,  Why, 
what  evil  hath  he  '^  done  .-'  I  have  found  no  cause  of  death  in 

23  him  :  ^  I  will  therefore  chastise  him,  and  let  him  go.*^     And  ^^ 
they  were  instant^  with  loud  voices,  requiring ^^' that  he  might 
be  crucified  :  and  the  voices  of  them  *^  and  of  the  chief  priests  ** 

24  prevailed.     And  Pilate  gave  sentence  that  it  should  be  as  they 

25  required.^^     And  he  released  unto  them^^  him  that  for  sedition^'' 

and  murder  was**"  cast  into  prison,  whom  they  had  desired  ;  ^^     ^,     . 

■^  -'  '        z  John  XIX. 

^  but  he  delivered  Jesus  ^^  to  their  will.  '^• 

^■^  arraying  him  in  gorgeous  apparel,  sent  him  back 

-^  And  Herod  and  Pilate  became  friends  with  each  other  that  very  day 

2^  unto  me  this  man  ^°  omit  have 

31  tJie  best  autJiorities  react  he  sent  him  back  to  us 

^'■^  behold  33  hath  been  done  by 

3*  the  best  atithorities  oDiit  \tx.  17.  35  together 

3^  one  who  37  insurrection 

38  And  Pilate  spake  unto  them  again,  desiring  to  release  Jesus. 

39  shouted  ^'^  this  man  ^^  release  him.  ^'-^  demanding 

^3  their  voices  ''*  the  best  attthorities  o?nit  and  of  the  chief  priests 

^^  what  they  demanded  should  be  done 

^^  the  best  authorities  omit  unto  them  *''  had  been 

*^  demanded  ^^  Jesus  he  delivered  up. 

Contents.     '  Here  we  have  the  description,  on  Herod,  or   in   the  Castle  Antonia  (see  on  Matt, 

the  one  hand  of  the  series  of  manoeuvres  used  by  xxvii.  27). 

the  Jews  to  obtain  from  Pilate  the  execution  of  Ver.  2.  Began  to  accuse  him.  The  first  ap- 
the  sentence,  and  on  the  other,  of  the  series  of  proach  to  Pilate  is  narrated  by  John  only,  but  Luke 
Pilate's  expedients  or  counter-manoeuvres,  to  get  gives  this  charge  with  most  precision.  —  We  found. 
rid  of  the  case  which  was  forced  on  him.'  Godet.  This  implies  investigation  they  had  never  made. 
The  account  is  condensed,  but  the  appearance  — Perverting,  giving  a  false  direction  to,  «our 
before  Herod  (vers.  6-12)  is  peculiar  to  this  nation.  They  thus  represent  themselves  as  gen- 
Gospel,  nine  friends  of  the  people.  —  Forbidding,  etc.  "This 

Vers.  1-5.  The  Accusation  before  Pilate,  was  a  downright  falsehood. — And  saying,  etc. 
See  on  Matt,  x.xvii.  2,  11-14;  Mark  xv.  1-5;  This  involved  what  was  true.  But  from  this  sin- 
John  xviii.  28-38.  gle  element  of  truth  they  deduced  certain  political 
_  Ver.  I.  Led  him,  probably  in  formal  proces-  results,  which  had  never  occurred,  and  by  putting 
sion. — Unto  Pilate.  It  is  a  question  whether  these  false  inferences  in  the  foreground  sought  to 
Pilate  resided  in  a  palace  formerly  belonging  to  obtain  sentence  of  death  against  our  Lord.  • 


Chap.  XXIII.  1-25.]        THE   GOSPEL  ACCORDING  TO    LUKE. 


493 


Ver.  3.  And  Pilate  asked  him.  This  took 
place  within  the  prastorium  (John  xviii.  33). — 
Art  thou  the  King  of  the  Jews  1  Pilate's  question 
^mplies  some  knowledge  of  the  Messianic  expec- 
tations of  the  Jews.  —  Thou  sayest  it  =  Yes.  So 
•  Matthew  and  Mark.  But  fuller  details  of  the  inter- 
view are  given  by  John  (xviii.  34-38).  Pilate's  lan- 
guage in  ver.  4  implies  some  further  conversation. 

Ver.  4.  I  find  no  fault  in  this  man.  Pilate 
speaks  as  a  judge.  Knowing  that  the  Sanhedrin 
would  have  no  desire  to  put  to  death  any  one  for 
the  political  crime  alleged,  he  examines  our  Lord 
and  satisfies  himself  that  no  such  political  crime 
was  involved  in  His  claim  to  be  King  of  the  Jews. 

Ver.  5.  And  they  were  the  more  urgent.  They 
strengthened  their  charge,  urging  anew  the  charge 
of  perverting  the  people  :  He  stirreth  up  the  peo- 
ple, etc. — From  Galilee.  This  was  probably  de- 
signed to  arouse  Pilate's  resentment  against  Him 
as  a  Galilean,  since  the  governor  hated  the  Gali- 
leans (comp.  chap.  xiii.  i ),  and  was  at  enmity  with 
Herod  (ver.  12).     But  they  were  disappointed. 

Vers.  6-12.     Our  Lord  before  Herod. 

Ver.  6.     Heard  it ;  probably  the  name  Galilee. 

Ver.  7.  Herod's  jurisdiction.  As  an  inhabi- 
tant of  Galilee,  Jesus  was  under  the  authority  of 
Herod  Antipas,  who  was  Tetrarch  of  Galilee  and 
Perea.  —  He  sent  him.  The  word  used  is  a  legal 
term  generally  applied  to  the  transfer  of  a  cause 
from  a  lower  to  a  higher  tribunal.  Hence  it  was 
not  to  get  Herod's  opinion,  but  to  relieve  himself 
by  transferring  his  prisoner  to  Herod's  judgment. 
There  may  have  been  a  thought  of  thus  doing  a 
courtesy  to  reconcile  Herod.  Their  quarrel  (ver. 
12)  had  probably  been  caused  by  some  question 
of  jurisdiction.  In  these  days.  Probably  for  the 
purpose  of  attending  the  Passover  feast. 

Ver.  8.  Was  exceeding  glad.  This  joy  of 
Herod  seems  all  the  more  frivolous  and  unkingly, 
if  we  suppose  that  the  case  of  Jesus  was  actually 
offered  to  his  jurisdiction. — Had  heard.  This 
was  the  reason  of  his  desire. — And  he  hoped. 
The  original  indicates  that  this  hope  was  contem- 
poraneous with  the  continued  desire.  The  pres- 
ent occasion  is  not  directly  referred  to  here.  Yet 
the  frivolous  joy  arose  from  the  confident  expec- 
tation that  now  his  long  continued  desire  and 
hope  would  be  met.  '  Jesus  was  to  him  what  a 
skilful  juggler  is  to  a  seated  court  —  an  object  of 
curiosity.'     Godet. 

Ver.  9.  And  he  questioned.  The  character  of 
the  questions  may  be  inferred  from  Herod's  re- 
ception of  Jesus,  as  well  as  from  the  next  clause : 
but  he  answered  him  nothing.  For  such  a  judge, 
the  incestuous  adulterer,  the  murderer  of  the 
Baptist,  He  had  neither  miracles  nor  words. 

Ver.  ID.  And  the  chief  priests,  etc.  Pilate 
had  sent  them  there.  There  is  no  hint  that 
Herod  took  any  steps  toward  real  investigation. 
Finding  his  curiosity  was  not  to  be  gratified,  he 
treats  the  case  with  contempt. 

Ver.  II.  And  Herod.  P'ailing  of  his  expected 
entertainment,  the  monarch  seeks  amusement  in 
the  way  here  narrated.  The  motive  was  resent- 
ment at  the  silence  of  Jesus,  though  actual  con- 
tempt was  doubtless  felt.  —  With  his  soldiery  (a 
peculiar  word),  ?.  e.,  his  attending  body  guard.  — 
Set  him  at  nought,  treated  Him  contemptuously, 
and  mocked  him,  with  words  and  actions  alike. — 
And  arraying  him  in  gorgeous  apparel.  This 
garment  was  put  on  in  mockery,  and  hence  bril- 
liant. It  may  have  been  the  same  scarlet  cloak 
which  is  spoken  of  in  Matt,  xxvii.  28,  and  thus 
indicated  contempt  of  His  claims  to  royalty,  or  a 


zvliite  robe,  such  as  candidates  for  office  wore. 
The  sneer  in  the  latter  case  is  obvious.  Still  the 
word  itself  does  not  mean  'white,'  and  the  ques- 
tion is  an  open  one.  —  Sent  him  back  to  Pilate. 
This  may  have  been  designed  to  conciliate  Pilate, 
but  it  is  in  keeping  with  the  frivolous  conduct  of 
Herod  throughout. 

Ver.  12.  Became  friends  with  each  other,  etc. 
If  the  cause  of  the  quarrel  was  some  question  of 
jurisdiction  connected  possibly  with  the  occur- 
rence mentioned  in  chap.  xiii.  i,  we  see  a  reason 
why  a  reconciliation  now  took  place.  As  early 
as  Acts  iv.  27,  we  find  believers  alluding  in  their 
prayers  to  this  coalition  of  Herod  and  Pilate. 
Even  if  neither  was  directly  hostile,  practically 
the  indecision  of  the  one  and  the  indifference  of 
the  other  conspired  to  nail  our  Lord  to  the  cross. 
It  is  easy  to  harmonize  this  account  with  those 
of  Matthew  and  Mark,  but  more  difficult  to  insert 
the  occurrence  in  John's  narrative.  The  prob- 
able position  is  after  John  xviii.  38. 

Vers.  13-25.  Further  Examination  before 
Pilate.  See  on  Matt,  xxvii.  15-26;  comp. 
Mark  xv.  6-15  ;  John  xviii.  39,  40,  Luke  gives, 
in  this  paragraph,  few  new  details,  although  the 
form  of  his  narrative  is  peculiar  to  himself. 

Ver.  13.  When  he  had  called  together,  etc. 
After  the  return  from  Herod.  Matthew  (xxvii. 
17)  alludes  to  this.  —  And  the  people.  The  mul- 
titude, doubtless  now  more  numerous,  was  called 
to  hear  a  proposal  in  which  their  wish  was  con- 
cerned. 

Ver.  14.  Said  unto  them.  Luke,  who  gives 
the  charge  most  fully  (ver.  2),  also  states  the  re- 
ply of  Pirate  more  formally.  —  Perverteth.  Here 
the  word  (Pilate's)  is  milder  than  that  of  ver.  2 
(the  Sanhedrin's).  —  Before  you.  John  tells  of  a 
private  interview,  which  was  the  main  reason  of 
Pilate's  state  of  mind,  but  both  Matthew  and 
Mark  speak  of  a  public  questioning  in  distinction  ' 
from  this. 

Ver.  15.  Nor  yet  Herod,  who  knew  Jewish  af- 
fairs so  well.  —  For  he  sent  him  back  to  us.  The 
correct  reading  more  fully  proves  Pilate's  assei 
tion.  —  Hath  been  done  by  him,  /.  e.,  Herod's  ex- 
amination failed  to  elicit  any  proof  that  He  had 
committed  a  crime. 

Ver.  16.  I  will  therefore  chastise  him.  Pilate 
ought  to  have  said  :  I  will  release  without  any 
punishment.  His  want  of  moral  earnestness  now 
appears.  This  was  a  concession,  and  an  illegal 
one,  since  he  declares  Jesus  to  be  innocent.  This 
first  wrong  step  was  the  decisive  one,  since  the 
Jews  understood  how  to  follow  up  the  advantage 
thus  given  them.  If  he  was  willing  to  chastise 
Jesus  illegally,  why  could  he  not  be  forced  to 
crucify  Him.  This  proposition  of  Pilate  was  re- 
peated (ver.  22),  but  Luke  does  not  mention  the 
fact  of  the  scourging.  See  on  that  fact.  Matt. 
xxvii.  26  ;  John  xix.  i. 

Vers.  17-25.  The  account  before  us  is  brief, 
introducing  scarcely  any  new  features.  Ver.  17, 
while  supported  by  some  authorities,  is  to  be 
omitted.  —  Away  with  this  man  is  virtually  a  de- 
mand for  execution.  —  Prevailed  (ver.  23),  gained 
the  mastery,/.  ^.,  over  Pilate.  —  Gave  sentence. 
Final  and  official  sentence.  Luke  passes  over 
the  scourging  and  crowning  with  thorns,  the 
presentation  to  the  people  [Ecce  Homo),  the  final 
effort  to  release  our  Lord,  the  washing  of  Pilate's 
hands,  and  the  final  taunt  made  by  the  governor 
with  our  Lord  (John  xix.  13-16),  presenting  the 
contrast  between  Barabbas  and  Jesus  in  brief 
and  telling  words  (ver.  25). 


494  THE   GOSPEL  ACCORDING   TO   LUKE.        [Chap.  XXIIL  26-49. 

Chapter  XXIIL  26-49. 
The  Crucifixion. 

26  "    A  ND  as  ^  they  led  him  away,  they  laid  hold  upon  one  Si-  ""  ^^^\j^^^' 

■L\.  mon,  a  Cyrenian,^  coming  out  of  ^  the  country,  and  on     comp.'john 
him  they  laid  ^  the  cross,  that  he  might  bear  it  ^  after  Jesus.  ^^'^'  '''■ 

27  And  there  followed  him  a  great  company  of  ^  people,  and  of 

28  women,  which  also '^  *  bewailed  and  lamented  him.     But  Jesus  ^  See  chap, 
turning  unto   them  said,  ''Daughters  of  Jerusalem,  weep  not  c  cant.^i.'s; 

29  for  me,  but  weep  for  yourselves,  and  for  your  children.     For, 
behold,  the  ^  days  are  coming,  in  the  ^  which  they  shall  say, 

^  Blessed  are  the  barren,  and  the  wombs  that  never  bare,  and     xxiv.  ig; 
35  the  paps  which  ^  never  gave  suck.^°     *  Then  shall  they  begin  to     17;  chap.' 
say  to   the  mountains.  Fall  on  us;  and  to  the  hills.  Cover  us.  ^  hos.x.s; 

•  r  •  •  -l^    f  Rev.  vi.  i6. 

%i  For  if  they  do  these  things  in  a  ^^  •'^ green  tree,  what  shall  be / E^e^. xx. 47. 

J  J  t)  &  '  ^  Comp.  Ps. 

done  in  the  •''  dry  .?  '•  3 ;  Ezek. 

■>  XXI.  3,  4. 

32  "And  there  were  also  two  others,  malefactors,  led  with  him  to  ''  ^f"Mark"' 
be  put  to  death.  xy.'zyijohn 

X^  XIX.  18. 

33  'And  when  they  were  come  to  ^^  the  place,  which  is  called  '  33^  M^^^rk'' 
Calvary,^^  there  they  crucified  him,  and  the  malefactors,  "  one  ^.^17."'°''" 
on  the  right  hand,  and  the  other  on  the  left.  '^  Mait^xL  2T 

34  Then  said  Jesus,i*  *  Father,  forgive  them;  ™for  they  know  ^  4"  ^^^"' ''• 
not  what  they  do.     "And  they  parted  ^^  his  raiment,  and  ^^  cast  rMau.'xxvii.' 

35  lots.     And  "the  people  stood  beholding.     ■^'Andi'^he  rulers     x.l^T^ 
also  with  them  ^^  derided  him}^  saying.  He  saved  others  ;  let  o  pI xxTli?^.' 

36  him  save  himself,  if  he  be  Christ,  ''the  chosen  of  God.^*'  And  41,42;'"''"' 
the  soldiers  also  mocked  him,  coming  to  him,  and  ^^  ^  offering    32. 

q  See  chap 

37  him  vinegar.  And  saying,  ^  If  thou  be  ^^  the  King  of  the  Jews,    xxiv.  20. 

.       .  r  Is.  xin.  I. 

38  save  thyself.  'And  a  superscription  also  was  written  over  him  ^Comp.ixix. 
in  "letters  of  Greek,  and  Latin,  and  Hebrew,^^  THIS  IS  THE    xxvii.4";' 

'  John  xix. 

KING  OF  THE  JEWS.  ,  ??•        .. 

.'  t  Matt,  xxvii. 

39  And  "  one  of  the  malefactors  which  '^  were  hanged  railed  on     ^^.'^^  j'ohn 

40  him,  saying.  If  thou  be  Christ,^^  "'save  thyself  and  us.  But  the  „  johJxix.20. 
other  answering  rebuked  him,  saying,^^  Dost  not  thou  ^^  fear  ""  ^"n.^'^r"" 

41  God,  seeing  thou  art  in  the  same  condemnation  }     And  we  in-  ^  vers.ssJ?." 

deed  justly  ;  for  we  receive  the  due  reward  of  our  deeds :  but 

1  when  2  of  Cyrene  ^  fj-om  *  and  laid  on  him 

5  to  bear  it  ^  number  of  the  "^  women  who 

8  omit  the  9  the  breasts  that 

10  nourished  {according  to  the  best  authorities)  "  the 

12  came  unto  is  skull  i*  And  Jesus  said 

15  And  parting  is  they  "  But 

1^  the  best  authorities  otnit  with  them  i9  scoffed  at  him 

2°  if  this  is  the  Christ  of  God,  the  chosen  one  {according  to  the  best  author- 
ities) 21  (,„in  and  22  art 
23  The  best  authorities  read  only  And  there  was  also  a  superscription  over 
him                            24  tiiat                                25  Art  not  thou  the  Christ  ? 
28  answered,  and  rebuking  him,  said                       27  insert  even 


Chap.  XXIII.  26-49.]        THE   GOSPEL   ACCORDING   TO    LUKE.  495 

42  this  man  hath  done   nothing  amiss.     And  he   said   unto  Jesus, 
Lord^s  remember  me  when   thou  comest  into  ^^  thy  kingdom. 

43  And  Jesus  ^  said  unto  him,  Verily  I  say  unto  thee,  To  day  shalt 
thou  be  with  me  in  ^  paradise.  Cen'^Ts 

44  z/And   it  was  ^^  about   the   sixth  hour,  and  there  was  a  dark 


x  2  Cor.  xii. 
4  :    Rev.  ii. 


the   Septua- 

45  ness  ^^  over  all  the  earth -^^  ^ntil    the  ninth  hour.     And  the  sun "^  45 f 'Mark'' 
was  darkened,^*  and  "^the  vail  of  the  temple  was  rent  in  the  midst,    comp^  john 

46  And  "when   Jesus   had   cried  with  a  loud  voice,  he  said, ^^  ^  See  jviatt. 

,  ,  xxvii.  =,1. 

*  Father,  "  mto  thy  hands  I  commend  my  spirit :  '^  and  having: «  Comp.Mau. 

^  ■'        '■  c"      xxvn.  50 ; 

47  said  thus,^  he  gave  up  the  ghost.     '  Now^^  when  the  centurion    Markxv.37; 

'  '  o  1  o  John  XIX.  30. 

saw  what  was  done,  ''he  glorified   God,  saying,  ''Certainly  this  ^  p^- ''"''- 5; 


comp.  John 
X.  18. 


48  was  a  righteous  man.^s  And  all  the  people  ^9  that  came  to-  ^  ^^tt.  xxvii, 
gether  to  that  ^^  sight,  beholding  ^0  the  things  which  were  done,  it:^!"'^ 
« smote  their  breasts,  and  returned.'^^  And  all  ■''his  acquain-'^ix^^s.'^^''"' 
tance,  and  ^the  women  that  followed  him ^2  fj.o,n  Galilee,  ''stood  ^  ^s*!""'"  ''''"' 
afar  off,  beholding  "^^  these  things. 


49 


2^  And  he  .said,  Jesus  {according  to  the  best  authorities)  '^^  in 

^**  he  (according  to  the  best  authorities)  ^i  insert  now 

22  a  darkness  came  ^3  t^g  vvhole  land  ^4  ^he  sun  failing  : 

^^  And  Jesus  crying  with  a  loud  voice,  said 

^^  this  37  ^i^fi  38  i^i^is  Y[i-5a\  was  righteous  ^^  multitudes 

^°  whon  they  beheld  ^^  returned  smiting  their  breasts. 

^-  with  him  ^^  lookins:  at 


f  Chap.  ii.  44. 
g  Matt,  xxvii. 

55  ;  Mark 

XV.  40,  41 ; 

•chap.  viii.  2  ; 

ver.  55  ; 

comp.  John 

xix.  25. 
h  Ps.  xxxviii. 


Contents.  Among  the  peculiarities  of  Luke's 
description  we  notice  particularly  the  scene  on 
the  way  to  Calvary  (vers.  27-32),  and  the  story 
of  the  penitent  robber  (vers.  39-43).  Both  of 
these  accord  with  the  general  spirit  of  the  whole 
Gospel,  as  do  the  three  words  from  the  cross 
(vers.  34,  43,  46)  which  Luke  alone  has  pre- 
served for  us. 

Vers.  26-32.  The  Way  to  the  Crucifix- 
ion. Here  Luke  is  most  full,  but  gives  no  sup- 
port to  the  various  legends  of  the  Via  Dolorosa. 

Ver.  26.  When  they  led  him  away.  See  on 
Matt,  x.wii.  32  ;  Mark  xv.  21.  (John  omits  this 
incident.)  —  To  bear  it  after  Jesus.  The  hinder 
part  alone  was  laid  upon  Simon.  The  relief  was 
comparatively  slight  ;  there  is  no  proof  that  our 
Lord  was  sinking  under  the  load.  He  who  bears 
the  cross  after  Jesus,  bears  the  lightest  end  of  it. 

Ver.  27.  A  great  number  of  the  people.  The 
ordinary  crowd  at  an  execution.  — And  of  women. 
Such  a  crowd  would  be  largely  made  up  of 
women.  These  were  not  the  Galilean  women 
(ver.  49),  but  women  of  Jerusalem  (ver.  28). — 
Bewailed  and  lamented  him.  This  does  not  of 
itself  indicate  any  real  attachment  to  Him.  It 
was  the  na^^tural  sympathy  usual  to  the  sex  at  such 
a  time.  Some  among  them  may  have  wept  from 
deeper  motives,  especially  since  our  Lord  spoke 
to  them  as  He  did.  The  later  Jewish  tradition 
that  expressions  of  sympathy  for  a  malefactor 
on  the  way  to  execution  were  unlawful,  is  not  well 
enough  sustained  to  prove  that  the  conduct  of 
the  women  was  unexampled. 

Ver.  28.  Daughters  of  Jerusalem.  A  natural 
address,  but  solemn  and  pointing  to  their  relation 
to  a  doomed  city.  —  Weep  not  for  me.  Comp. 
Hsb.  xii.  2.     He  not  only  endures  the  cross,  but 


forgets  His  sorrows,  so  heavy,  to  tell  the  truth  to 
those  who  manifested  for  Him  only  a  human 
sympathy.  —  But  weep  for  yourselves.  Appro- 
priate words  for  those  who  even  now  make  of 
the  crucifixion  a  mere  popular  tragedy.  Doubt- 
less many  of  these  very  women  lived  until  the 
siege  of  Jerusalem,  about  forty  years  afterwards, 
but  the  catastrophe  was  to  fall  most  directly 
upon  their  children :  and  for  your  children. 
Comp.  Matt,  xxvii.  25  :  '  His  blood  be  on  us  and 
on  our  children.' 

Ver.  29.  Days  are  coming.  As  certainly  com- 
ing, as  He  was  going  to  death.  —  They  shall  say. 
'They 'refers  to  those  in  Jerusalem,  especially 
the  women  in  Jerusalem,  at  the  time  foretold. 
His  disciples  would  not  be  there,  and  there  is 
here  implied  a  warning  to  escape.  But  the  whole 
tone  of  the  prediction  implies  also  that  few  of 
them  do  so.  —  Blessed,  etc.  A  fearful  woe  is  in- 
troduced by  the  word  '  Blessed.'  Hos.  ix.  12-16, 
contains  the  same  thought  as  this  verse.  The 
days  will  be  so  terrible  that  it  will  be  a  curse  to 
be  a  mother  instead  of  a  blessing.  When  being 
a  mother  is  reckoned  a  curse,  the  days  are  indeed 
evil ! 

Ver.  30.  Begin  to  say,  etc.  The  language  is 
quoted  from  Hos.  x.  8.  '  Begin'  does  not  neces- 
sarily imply  a  repetition  of  the  saying,  but  there  is 
probably  an  allusion  to  another  and  a  greater  day 
of  wrath.  The  prediction  had  a  primary  reference 
to  the  siege  of  Jerusalem  and  a  literal  fulfilment 
then,  for  the  Jews  m  multitudes  'hid  themselves 
in  the  subterranean  passages  and  sewers  under 
the  city.' 

Ver.  31.  If  they  do  these  things  in  the  green 
tree,  etc.  In  proverbial  form  our  Lord  here  con- 
trasts what  is  coming  upon  Himself,  '  the  green 


496 


THE   GOSPEL  ACCORDING   TO    LUKE.         [Chap.  XXI IL  26-49. 


tree,'  the  fruilfiil  vine,  the  innocent  one  when  He 
bore  our  sins,  witii  what  would  come  upon  them, 
'  the  dry  tree,'  the  unfruitful  ones  standing  to  bear 
their  own  *udgment.  'These  things'  must  be 
.interpreted  as  a  judgment  on  sin,  or  the  contrast 
fails.  '  They '  is  used  impersonally  of  human 
agency  in  general.  Other  explanations  have 
been  suggested  ;  but  none  of  them  seem  worthy 
to  be  final  utterances  of  our  Lord  as  a  Teacher. 
At  such  a  time  nothing  could  be  more  appropri- 
ate than  an  allusion  to  His  vicarious  work.  He 
could  not  avert  the  judgment  He  must  announce, 
but  even  at  the  last  joins  with  it  a  thought  of  His 
work  for  sinners. 

Ver.  32.  Two  others.  The  sympathy  seems 
to  ha\  j'been,  not  for  them,  but  for  Him  alone. — 
Led  with  him.     Luke  alone  narrates  this. 

Vers.  33-38.  The  Crucifixion  and  Mock- 
ing. See  on  Matt,  .xxvii.  33-43  ;  Mark  xv.  22,  33  ; 
John  xix.  17-24.  Luke's  account  is  the  briefest. 
He  mentions  (the  others  do  not)  the  mocking 
offer  of  drink  by  the  soldiers  (ver.  36).  Here 
only  do  we  find  the  touching  prayer,  usually  called 
X\\t.  first  word  on  the  cross.  The  casting  lots  for 
our  Lord's  garments  is  briefly  mentioned,  and  the 
mocking  of  the  people  is  only  hinted  at  (see  on 
ver.  35).  On  the  mode  of  crucifixion,  see  the 
notes  on  the  parallel  passage  in  Matthew. 

Ver.  33.  Skull.  Coaip.  the  Hebrew  Golgotha 
(Matthew,  Mark,  and  John),  which  also  means  this. 
'  Calvary  '  is  of  kindred  meaning,  but  taken  from 
the  Latin  version.  The  name  probably  arose 
from  a  resemblance  to  a  skull  in  the  shape  of  the 
slight  elevation  where  the  crosses  were  placed. 
Mount  Calvary  is  an  erroneous  expression.  It 
could  scarcely  have  been  the  usual  place  of  exe- 
cution (see  on  Matt,  xxvii.  33).  There  is  even 
now  no  special  place  of  execution  in  Jerusalem. 

Ver.  34.  And  Jesus  said.  During  the  act  of 
crucifixion,  as  it  would  appear  from  the  language 
vi'hich  follows.  This  first  of  the  seven  words  on 
the  cross,  preserved  bv  Luke  alone,  is  perhaps 
the  one  best  adapted  to  '  draw  all  men  '  unto  Him 
'when  lifted  up.'  —  Father,  forgive  them.  Even 
in  the  act  of  crucifixion  He  speaks  as  '  Son  of 
God  !'  And  thus  offering  Himself,  He  also  inter- 
cedes, performing  His  twofold  priestly  work. 
Comp.  Is.  liii.  12  :  '  He  bore  the  sin  of  many,  and 
made  intercession  for  the  transgressors.'  '  Them  ' 
refers,  first  of  all,  to  the  four  soldiers  who  actually 
crucified  Him,  since  they  are  spoken  of  in  all  the 
other  clauses.  It  is  true  they  only  obeyed  orders  ; 
but  vers.  36,  37  show  that  they  had  a  certain 
pleasure  in  their  cruel  duty.  They  acted  as  the 
agents,  directly,  of  the  Jewish  rulers,  in  a  wider 
sense,  of  the  Jewish  nation,  and  most  widely  and 
truly  of  mankind.  All  sinners  conspired  to  nail 
Him  there.  —  For  they  know  not  what  they  do. 
Comp.  Acts  iii.  17.  This  is  the  motive,  not  the 
ground,  for  forgiveness.  Ignorance  may  diminish 
guilt,  but  does  not  remove  it,  else  no  prayer  for 
forgiveness  would  be  needed.  It  is  one  design  of 
this  record,  showing  us  the  forgiving  love  of  our 
Lord  as  He  died  for  the  sins  of  men,  to  awaken 
in  men,  through  the  application  of  it  by  the  Holy 
Spirit,  a  knowledge  of  what  they  do  as  sinners  in 
nailing  Him  to  the  cross,  that  they  may  repent 
and  be  forgiven  for  His  sake.  The  prayer  is 
only  for  those  who  in  some  way  help  in  the 
great  crime.  Those  who  deny  that  they  are  sin- 
ners deny  that  it  is  for  them.  —  The  whole  prayer 
is  omitted  in  a  few  manuscripts,  but  it  is  regarded 
as  genuine  by  all  modern  critics. 


Ver.  35.    And  the  people  stood  beholding.     At 

the  time  when  the  prayer  was  uttered.  A  crowd 
would  not,  however,  remain  still  long  on  such  an 
occasion,  and  others  would  be  coming  from  the 
city,  so  that  there  is  no  disagreement  with  the  ac- 
counts of  Matthew  and  Mark.  —  But  the  rulers, 
etc.  As  :f  in  contrast  with  the  people,  but  the 
latter  joined  in  the  mockery  (see  Matthew).  H'ke 
tells  of  the  charge  of  Peter  (Acts  ii.  23  :  '  Ye  have 
taken  .  .  .  and  slain').  —  If  this  one,  etc.  The 
tone  is  that  of  contempt. 

Ver.  36.  Offering  him  vinegar.  It  was  about 
midday,  when  they  would  be  eating  and  drinking, 
and  they  drunk  to  Him,  holding  out  to  Him  in 
mockery  the  sour  wine  (vinegar)  they  used.  Thus 
the  incident  is  natural,  and  at  the  same  time 
totally  distinct  from  the  one  related  by  the  other 
Evangelists,  which  occurred  about  three  hours 
later. 

Ver.  37.  If  thou  art  the  King  of  the  Jews, 
save  thyself.  This  scoff  was  learned  from  the 
rulers  no  doubt  (Matt,  xxvii.  42),  but  it  included 
a  sneer  at  the  Jews  as  well. 

Ver.  38.  And  there  was  also  a  superscription 
over  him.  See  notes  under  the  text.  Luke  men- 
tions the  title  later  than  the  other  Evangelists ; 
the  sneer  of  the  soldiers  suggested  the  mention 
of  Pilate's  mockery  in  writing  this  superscription. 

Vers.  39-43.  The  Penitent  Robber.  Pe- 
culiar to  Luke.  John  makes  no  allusion  to  the 
conduct  of  the  malefactors,  while  Matthew  and 
Mark  intimate  that  both  scoffed  at  our  Lord. 
While  those  accounts  may  be  regarded  as  simply 
more  general,  we  think  it  probable  that  both 
robbers  began  to  revile,  but  during  the  time  they 
hung  there,  so  long  to  them,  one  of  them  was 
moved  to  penitence.     See  on  Matt,  xxvii.  44. 

Ver.  39.  One  of  the  malefactors,  Alford : 
'  All  were  now  mocking  :  the  soldiers,  the  rulers, 
the  mob;  —  and  the  evil-minded  thief,  perhaps 
out  of  bravado  before  the  crowd,  puts  in  his  scoff 
also.'  This  fourfold  mocking  is  a  fearful  reve- 
lation of  the  extent  and  power  of  sin.  The  better 
attested  form  of  the  taunt  is  striking  :  Art  not 
thou  the  Christ  ?  Save  thyself  and  us. 

Ver.  40.  But  the  other  answered,  the  word  '  us ' 
had  included  him,  and  he  protests  against  being 
made  a  partner  in  the  mockery.  It  is  very  improb- 
able that  this  man  was  a  Gentile.  The  two  were 
probably  placed  on  either  side  of  Jesus  to  carry  out 
the  taunt  that  this  was  the  King  of  the  Jews, 
and  these  the  (Jewish)  subjects.  It  is  now  gen- 
ei'ally  conjectured  that  these  robbers  were  com- 
panions of  PJarabbas,  in  whose  place  the  innocent 
Jesus  was  crucified.  —  Dost  not  thou  even  fear  God, 
(not  to  speak  of  penitence  and  devotion).  Others 
explain:  'even  thou,' who  art  a  fellow  sufferer. 
The  reason  he  ought  to  fear  God  is  :  seeing  thou 
art  in  the  same  condemnation,  i.  e.,  with  this  One 
whom  you  are  railing  at.  He  thus  recognizes  the 
fact  that  Jesus  is  crucified  as  a  siniie?-,  going  on  to 
confess  that  he  was  himself  a  sinner,  but  the  One 
who  hung  beside  him  altogether  innocent.  This 
recognition  of  Christ  in  the  place  of  a  sinner  must 
not  be  overlooked  in  considering  the  faith  of  the 
penitent  robber. 

Ver.  41.  And  we  indeed  justly,  etc.  He  speaks 
like  a  true  penitent ;  for  the  connection  with  the 
last  verse  involves  a  reference  to  God's  justice. 
Too  many  forget  it  under  the  shadow  of  the 
cross  !  —  But  this  man  hath  done  nothing  amiss. 
A  strong  statement  of  innocence.  '  Even  had 
the  robber  said  nothing  more  than  this,  yet   he 


Chap.  XXIII.  26-49-]         THE    GOSPEL   ACCORDING   TO    LUKE. 


497 


would  awaken  our  deepest  astonishment,  that 
God  —  in  a  moment  wherein  Hterally  all  voices 
are  raised  against  Jesus,  and  not  a  friendly  word 
is  heard  in  his  favor  —  causes  a  witness  for  the 
spotless  innocence  of  the  Saviour  to  appear  on 
one  of  the  crosses  beside  Him'  (Van  Oosterzee). 
His  faitli  becomes  stronger,  for  he  now  turns  to 
Christ  Himself.  He  believed  in  Christ's  inno- 
cence, yet  believed  in  the  justice  of  God.  There 
must  have  been  a  practical  acceptance  of  our 
Lord's  atoning  sacrifice,  or  the  bold  faith  of  his 
petition  has  no  sufficient  foundation. 

Ver.  42.  And  he  said,  Jesus,  remember  me,  etc. 
He  does  not  ask  liberation  from  the  cross,  but 
is  satisfied  to  cast  himself  on  the  personal  love 
and  care  of  the  Being  hanging  in  torture  beside 
him.  —  When  thou  comest  in  thy  kingdom,  /.  e., 
at  thy  coming  in  thy  kingdom.  '  Into  '  is  incor- 
rect, and  leaves  out  of  view  that  the  man's  faith 
recognized  Jesus,  not  as  one  who  would  become 
King,  but  who  wns  King,  and  as  such  would  ap- 
pear again,  not  as  now,  but  in  His  royal  dignity. 
It  detracts  nothing  from  the  man's  faith  to  sup- 
pose that  he  himself  cherished  some  of  the  com- 
mon Jewish  expectations  when  he  thus  spoke. 
But  whatever  his  belief  about  the  kingdom,  his 
faith  in  the  King  was  implicit. 

Ver.  43.  Verily  I  say  unto  thee.  A  Divine 
assurance  in  response  to  faith.  —  To-day,  /'.  c, 
before  that  day  ended.  The  Roman  Catholics, 
to  sustain  the  doctrine  of  purgatory,  join  this 
with  '  I  say  unto  thee,'  but  there  was  no  need  of 
asserting  that  He  was  speaking  '  to-day'  The 
promise  implies  first  of  all  that  both  should  die 
that  day,  instead  of  lingering  long,  as  was  often 
the  case,  and  then  that  both  should  that  day  pass 
to  the  same  place  :  shalt  thou  be  with  me  in 
Paradise.  Our  Lord  would  that  day  be  in  Para- 
dise, and  the  penitent  robber  with  Him.  The 
man's  faith  was  in  Christ  as  a  Person,  and 
Christ's  promise  was  of  personal  association  with 
Himself.  If  this  is  borne  in  mind  we  have  a 
check  to  the  many  fancies  which  are  wont  to 
gather  about  the  word  Paradise  as  here  used, 
(i.)  It  means  the  place  (or  state)  where  the  soul 
of  Jesus  was  between  His  death  and  resurrec- 
tion. The  clause  in  the  Apostles'  creed  :  '  He 
descended  into  hell,'  or  '  Hades,'  must  be  ex- 
plained or  supplemented  by  our  Lord's  declara- 
tion that  He  was  that  day  in  Paradise.  (2.)  In 
choosing  a  word  used  bv  the  Jews  our  Lord 
designed,  not  chiefly  to  indorse  the  Jewish  views 
on  the  subject,  but  to  convey  to  the  dying  robber 
a  promise  of  blessedness  which  he  understood, 
though  certainly  not  to  its  full  extent.  The  Jews 
thus  termed  that  part  of  the  world  of  disem- 
bodied spirits  which  is  opposed  to  Gehenna  (or 
Hell)  ;  the  happy  side  of  the  state  of  the  dead. 
Comp.  chap.  xvi.  22  :  '  Abraham's  bosom.'  Most 
expositors  are  content  to  accept  this  as  the  mean- 
ing here,  although  they  claim  of  course  that  the 
reality  which  [esus  promised  transcended  the 
Jewish  expectations,  and  that  this  promise  implied 
necessarily  a  participation  in  the  resurrection 
glory  of  the  just.  This  view  distinguishes  be- 
tween Paradise,  here  and  in  2  Cor.  xii.  4  ;  Rev. 
ii.  7  ('the  paradise  of  God').  There  is,  however, 
a  more  extended  view  :  that  our  Lord  went  down 
into  the  depths  of  death  to  announce  His  triumph 
and  thus  transfer  those  in  '  Abraham's  bosom ' 
;nto  'the  Paradise  of  God'  (comp.  i  Pet.  iii.  18, 
19),  and  that  as  the  robber  died  after  Him  (John 
xix.  32,  33)  the  former  passed   at  once   into  this 

VOL.   I.  ^2 


Paradise.  This  view  suggests  a  solution  of  some 
of  the  difficulties  in  regard  to  Old  Testament 
believers,  while  it  does  not  at  all  imply  conver- 
sion after  death.  Such  an  event  as  our  Lord's 
death  could  have  such  an  effect,  and  the  change 
could  take  place  in  a  moment.  Both  views  imply 
that  this  Paradise  is  not  the  fulness  of  glory  at 
God's  right  hand.  Our  Lord  passed  to  that  forty 
days  afterwards,  in  the  body,  and  thither  His  peo- 
ple go  when  they  too  have  been  raised.  Bliss 
belongs  to  '  Paradise  '  indeed,  but  it  will  be  per- 
fect only  after  the  resurrection.  Only  on  these 
latter  points  does  the  New  Testament  speak 
plainly ;  the  danger  has  ever  been  m  going  be- 
yond its  statements. 

Vers.  44-46.  The  Closing  Scene.  See  on 
Matt,  xxvii.  45-53  ;  Mark  xv.  33-38.  Luke's 
account  is  very  brief,  passing  over  the  tender 
scene  narrated  in  John  xix.  26,  27,  the  lamenta- 
tion mentioned  by  Matthew  and  Mark,  and  the 
last  refreshment  recorded  by  all  three,  but  it 
alone  has  preserved  for  us  the  last  word  on  the 
cross. 

Ver.  45.  The  sun  failing,  i.  e.,  its  light.  This 
was  the  cause  of  the  darkness.  It  can  scarcely 
imply  that  the  sun  had  been  visible  during  the 
darkness  and  at  last  itself  disappeared.  —  And 
the  vail  of  the  temple,  etc.  Matthew,  who  is 
more  detailed,  speaks  of  this  after  our  Lord's 
death.  It  probably  took  place  at  the  moment 
He  expired.  Luke  places  it  here,  without  imply- 
ing that  it  occurred  before  that  moment, 

Ver.  46.  Crying  with  a  loud  voice.  Matthew 
and  Mark  mention  this  without  giving  the  words. 
—  Father,  into  thy  hands  I  commit  my  spirit. 
Our  Lord  dies  with  Scriptural  words  on  His  lips 
(Ps.  .xxxi.  5).  The  whole  Psalm  is  not  necessa- 
rily Messianic,  for,  by  saying  '  Father,'  our  Lord 
gives  the  whole  its  higher  meaning  for  this  hour. 
'  Spirit '  here  means  the  immaterial  part  of  Him 
who  was  dying.  It  is  idle  to  say  that  the  soul 
went  to  Hades  and  the  spirit  to  His  Father,  for 
He  had  told  the  robber  that  He,  the  Personal 
object  of  His  faith,  would  be  in  Paradise  that 
day  (ver.  43).  In  this  prayer  which  came  after 
the  sixth  word  ('It  is  finished '),  with  its  an- 
nouncement of  the  completed  work,  our  Lord 
freely  gives  up  His  spirit  to  the  Father.  The 
dying  would  indeed  come  in  the  course  of  nature, 
but  this  represents  it  as  the  supreme  act  of  love 
and  obedience.  —  Ullmann  :  '  Whoever  could 
think  that  Jesus,  with  these  words,  breathed  out 
His  life  forever  into  the  empty  air,  such  an  one 
certainly  knows  nothing  of  the  true,  living  spirit, 
and,  consequently,  nothing  of  the  living  God,  and 
of  the  living  power  of  the  crucified  One.' 

Vers.  47-49.  The  Effect  on  the  Specta- 
tors. See  on  Matt,  xxvii.  54-56 ;  Mark  xv.  39 
-41.     Luke  inserts  a  new  detail  in  ver.  48. 

Ver.  47.  Saw  what  was  done.  Mark  is  most 
exact  here  :  'that  he  so  cried  out.'  —  He  glorified 
God.  The  original  implies  a  continued  action 
and  thus  favors  the  idea  that  the  centurion  was 
really  converted  by  the  sight.  —  Certainly  this  man 
was  righteous.  '  Righteous '  means  here  first 
innocent,  then  just,  truthful.  The  centurion  knew 
that  He  had  been  accused  of  making  Himself  '  Son 
of  God  ; '  and  this  verdict  implies  the  truthfulness 
of  the  claim.  Both  confessions  might  have  been 
made,  but  if  only  one  were  uttered  in  words,  it 
seems  more  probable  that  the  other  Evangelists 
give  it  accurately. 

Ver.  48.     And  all  the  multitudes,   etc.      No. 


498 


THE    GOSPEL   ACCORDING    TO    LUKE.         [Chap.  XXIIL  26-56. 


mention  is  made  of  the  rulers.  Jerusalem  was 
crowded,  and  the  '  multitudes  '  were  great.  This 
sight,  or  'spectacle.'— The  things  which  were 
done.  These  put  an  end  to  mockery.  —  Returned 
smiting  their  breasts.  In  self-reproach,  for  they 
had  cried  out  for  His  crucifixion.  —  Luke  alone 
speaks  of  this,  but  it  is  not  implied  that  the  peo- 
ple had  taken  no  part  in  the  previous  mockery. 
Such  a  change  is  by  no  means  uncommon.  This 
accords  with  the  Pentecostal  inquiry  (Acts  ii.  39), 


and  may  be  regarded  as  the  result  of  our  Lord's 
prayer  (ver.  ^4). 

Ver.  49.  And  all  his  acquaintance.  Peculiar 
to  Luke.  '  All '  now  present  in  Jerusalem.  The 
Eleven  may  be  included,  though  John  had  led 
Mary  home.  Possibly  they  were  not  there,  fear- 
ing to  come,  a  view  favored  by  the  fact  that  no 
mention  is  made  of  them  in  connection  with  the 
burial.  The  account  is  so  brief,  that  it  cannot  be 
considered  as  contradictory,  John  xix.  2 1;, 


Chapter   XXIII.  50-56. 
The  Burial  of  our   Lord. 

50  "    A  ND,  behold,  there  was^  a  man  named  Joseph,  *a  coun- 

51  /a.  seller;  and  he  was  a  good  man,  and  a  just:^  (The 
same^  had  not  consented  to  the  counsel  and  deed  of  them*  :) 
he  zvas   of  ^  Arimathea.  a  city  of  the  Jews;   *who   also   him- 

52  self  ^ "  waited  "'  for  the  kingdom  of  God.     This  via^i,  went  unto 

53  Pilate,  and  begged  the  body  of  Jesus.  And  he  took  it  down, 
and  wrapped  it  in  linen,^  and  laid  it  ^^  in  a  sepulchre  "  that 
was    hewn   in   stone,    wherein   never   man   before   was    laid.^^ 

54  And  that  day  was  '^  the  ^^  preparation,  and  the  sabbath  *drew 

55  on.  And  •''the  women  also,^*  ^  which  came ^^  with  him  from  ^^ 
Galilee,  followed    after,  and  "beheld   the   sepulchre,   and    how 

56  his  body  was  laid.  And  they  returned,  and  ''  prepared  spices 
and  ointments  ; 

And  rested  the  sabbath  day  ^^  *  according  to  the  command- /  Exod.xx.  10. 

ment. 

1  omit  there  was  -  being  a  councillor,  a  man  good  and  just, 

8  he  *  their  counsel  and  deed  ^  or  from,  omitting  he  was 

^  the  best  authorities  omit  also  himself  ''  was  waiting 

8  to  ^  a  linen  cloth  ^°  the  best  authorities  read\\\vi\. 

11  tomb  ■'^  no  man  ever  yet  had  lain  [according  to  the  best  authorities) 

^3  it  was  the  day  of  the  ^*  omit  also  ^^  who  had  come 

^^  out  of  "  And  on  the  sabbath  they  rested 


a  Matt. 

xxvii.  57-61 ; 

Mark  xv. 

42-47;  JOHM 

xix.  38-42. 
b  Mark  xv.  43 


8  c  Chap.  ii.  25, 


d  See    Matt. 

xxviii.  62. 
e  Matt,  xxviii. 

1. 
/  See  ver.  49. 
^  Mark  XV.  47. 

h  Mark  xvi.  i ; 
chap.  xxiv. 


On  the  leading  events  of  this  section,  see  es- 
pecially Matt,  xxvii.  57-66. 

Ver.  50.  A  councillor.  A  member  of  the  San- 
hedrin,  as  the  next  verse  plainly  shows.  —  Good, 
in  moral  character.  —  And  just.  In  the  Old  Tes- 
tament sense.  'Good'  is  more  than  'just' 
(comp.  Rom.  v.  7),  but  the  former  always  in- 
cludes the  latter. 

Ver.  51.  He  had  not  consented.  From  chap, 
xxii.  70,  we  may  infer  that  he  was  absent  from  the 
morning  meeting  of  the  Sanhedrin,  probably  from 
all.  — Their  counsel.  The  formal  decision,  which 
resulted  in  the  deed,  i.  e.,  crucifixion.  —  Of,  or 
'from,'  Arimathea.  He  was  'of '  that  city,  but  it 
is  po.ssible  he  came  '  from  '  that  place  at  this  time. 

Ver.  52.  See  Mark  xv.  43-45,  for  the  particu- 
lars of  the  request  to  Pilate. 

Ver.  54.  And  it  was  the  day  of  the  Prepara- 
tion, /.  e.,  the  day  before  the  Sabbath  (Mark  xv. 
42)  — And  the  Sabbath  drew  on.  The  word  used 
of  the  natural  day,  is  applied  here  to  the  legal 
day,  which  began  it  sunset.  The  time  was 
probably  between  five  and  six  in  the  evening. 


Ver.  55.  And  the  women,  etc.  Matthew  and 
Mark  mention  the  two  Marys  alone ;  it  is  prob- 
able that  others  were  with  them,  but  that  these 
two  alone  remained  at  the  sepulchre.  None  of 
them,  nor  even  Nicodemus,  seems  to  have  been 
with  Joseph  when  the  body  was  taken  down. 

Ver,  56.  And  prepared  spices  and  ointments. 
It  would  seem  that  this  preparation  of  spices  took 
place  that  evening,  while  Mark  (xvi.  i )  implies 
that  it  took  place  later.  The  other  women,  who 
did  not  remain  at  the  sepulchre,  may  have  made 
immediate  preparations.  The  last  clause  of  this 
verse  is  to  be  joined  with  what  follows,  so  that 
the  resting  is  not  said  to  have  taken  place  after 
the  preparation  of  spices.  We  may  thus  para- 
phrase :  '  After  they  had  viewed  the  grave,  they 
bought  (not  stated  when  ?)  spices,  and  rested 
indeed  the  Sabbath  day,  according  to  the  law,  but 
when  this  was  over  they  went  with  the  spices  as 
quickly  as  possible  to  the  grave.'  On  tire  rela- 
tion of  their  purpose  to  the  embalming  by  Nico- 
demus, see  on  Mark  xvi.  i  ;  John  xix.  39,  40. 


Chap.  XXIV.  1-12.]       THE   GOSPEL  ACCORDING   TO    LUKE.  499 

Chapter  XXIV.   1-12. 
Tlie  Women  at  the  Sepulchre. 

1  "IVTOW  upon  ^  the  first  day  of  the  week,  very  early  in  the '^  ^ATjT-^_^g. 

i- ^    morning,^  they  came  unto  the  sepulchre,^  *  bringing  the    MARKxvi. 
spices  which  they  had  prepared,  and  certain  others  with  them.^  ^  fxiii?'^6^' 

2  And  they  found  "^the  stone  rolled  away  from  the  sepulchre.  ^  johnxx.  i; 

3  And  they  entered  in,  and  found  not  the  body  of  '^  the   Lord    xxvif.'eof  " 

4  Jesus.     And  it  came  to  pass,  as  ^  they  were  much^  perplexed  ^  Acts  1.21. ' 
thereabout,  behold,  *  two  ^  men  stood  by  them  in  shining  gar-  e  John  xx.  12. 

,  Q  .    /  Acts  i.  10. 

5  ments  :  '     And  as  "they  were  afraid,^  and   bowed   down   their ^y^r-zi. 
faces  to  the  earth,  they  said  unto  them.  Why  seek  ye  ''the  living  h  compjoim 

6  among  the   dead  .-'     *  He   is  not   here,  but  is  risen :  remember    yii."  •  Rev.' 

7  how  he  spake  unto  you  ^  when  he  was  yet  in  Galilee,  ^'  Saying,  i  Matt,  xxviii. 
The  ^  Son  of  man  must  be  delivered  ^^  into  the  hands  of  sinful    xvi.  6. 

.  /fe  Matt.  xvii. 

8  men,  and  'be  crucified,  and  "'the   third   day  rise  agam.     And    22,  23; 

■/  ^  Mark  ix.  30, 

Q  "  thev  remembered  his  words,  And  returned  from  the  sepulchre,    31;  chap.ix. 

■^  ■'  '44;  comp. 

and  told  all  these  things  unto  ^^  the  eleven,  and  to  all  the  rest.  ,  if'-  44- 

o  /  Matt.  XX.  19. 

10  It  was  °^  Mary  ^^  Magdalene,  and  ^  Joanna,  and  "  Mary  the  mother '"  J/'^^tt' 
of  James,^^  "  and  other  women  that  were  with  them,  which  told  ^^  ^^  Yohn'ii.  22 

11  these  things  unto  *the  apostles.     And  their  ^^  words  seemed  to  °  ^f^Mark"' 
them  i*^  as  idle  tales,i'  and  ''  they  believed  them  not.^s  ^  chap.'  tVu 

12  Then  arose  ^Peter,^^  and  ran  unto  the  sepulchre  ;  and  'stoop-  ^  lee  Mark 

ing  down,  he  beheld  2°  the  linen  clothes  laid^^  by  themselves,  ^Ma^rk  xvi. 

and  "  departed,  wondering  in  himself  ^^  at  that  which  was  come  ^  joiin  xx.  3, 

4. 
to  pass. 

1  But  on  ^  at  early  dawn 

^  the  best  mithorities  omit  and  certain  others  with  them 

^  omit  much  "^  in  dazzhng  raiment 

9  that  the  "  delivered  up 

12  Now  they  were  Mary  ^^  substitute  (:)  for  (,) 

1*  and  with  them  the  other  women  told  ^^  the  best  authorities  read  these 

IS  appeared  in  their  sight  "  talk  ^^  disbelieved  them 

^^  But  Peter  arose  ^°  seeth  ^^  the  best  authorities  o//iit  laid 

22  departed  to  his  home,  wondering 

On  the   Resurrection.     See  the  Introdnc-  xxiii.  55,  56.     It  is  evident  from  that  passage  as 

tory  Note  to  Matt,  xxviii.    Of  the  five  appearances  well  as  ver.  lo,  that  there  were  a  number  of  them, 

there  grouped  as  occurring  on  the  day  of  the  res-  It  is  highly  probable,  but  not  certain,  that  this 

urrection,  Luke  omits  all  mention  of  (i)  and  (2).  verse  refers  to  the   larger  company,  which   had 

He,  however,  details  the  appearances  of  (4)  and  been  preceded  by  the  two  Marys  (Matt,  xxviii.  i). 

(5)  in  the  subsequent  part  of  this  chapter,  telHng  In  chap,  xxiii.  55,  56  Luke  tells  us,  not  what  we 

of  (3)  in  ver.  34,  and  then  passing  over  the  others,  learn  from  Matthew  and  Mark  the  two  Marys  did, 

(which  are,  however,  alluded  to  in  Acts  i.  3)  he  but  what  the  rest  of   the   women   did.  The  omis- 

closeswithanaccountof  the  last  appearance  (10),  sion  of  the  last  clause, '  and  certain  others  with 

which  ended  with  the  Ascension   (vers.   50,   51;  them,'  also  favors  this  view;    the  words  having 

comp.  Acts  i.    6-10).  —  Luke   narrates  only  that  been  inserted  because  '  they  '  was  misunderstood 

vision  of  two  angels  which  was  witnessed  by  the  as  referring  to  the  women  mentioned  by  Matthew 

whole  company  of  women  (comp.  Mark  xvi.   5).  and  Mark,  not  to  the  larger  company. 

Ver.  I.     The  latter  part  of  the  verse  preceding  Ver.  3.     And  they  entered  in.     This  we  think 

should  be  prefixed.  —But,  having  rested  during  is  the  entrance  spoken  of  in  Mark  xvi.  5. 

the  Sabbath,  on  the  first  day  of  the  week,  at  early  Ver.  4.     Perplexed  thereabout.    A  natural  state 

dawn.     This  agrees  with   the  other  accounts.  —  of  mind,  even  if  they  had  some  hope  of  His  rising. 

They  came,  etc., /.t'.,  the  women  spoken  of  in  chap,  for  now  He  seemed   lost  to  them.     Comp.  Mary 


t  John  XX.  s, 

6. 

2  tomb 

«  John  XX.  10. 

s  while 

8  affrighted 

11  to 

500 


THE    GOSPEL  ACCORDING   TO    LUKE.         [Chap.  XXIV.  1-35. 


Magdalene's  expression  (John  .xx.  2-13).  —  Two 
men.  This  was  the  form  of  the  angelic  appear- 
ance.—  Stood  by  them.  As  this  word  (comp.  chap. 
ii.  9  :  *  the  angel  of  the  Lord  stood  by  them  ')  does 
not  necessarHy  imply  a  standing  position,  there  is 
no  difficulty  in  reconciling  this  with  Mark  xvi.  5. 
—  In  shining  garments.  The  word  used  implies 
that  the  brilliancy  was  like  that  of  lightning.  At 
such  a  time  the  presence  of  a  multitude  of  angels 
was,  so  to  speak,  natural,  and  hence  a  variety  of 
appearances. 

Ver.  5.  Bowed  down  their  faces  to  the  earth. 
Peculiar  to  Luke. — Why  seek  ye  the  living 
among  the  dead?  Why  seek  ye  one  who  is  living 
and  no  longer  dead  in  the  place  where  the  dead 
are  looked  for.  The  term  '  living,'  or  '  him  that 
liveth,'  may  have  here  a  higher  significance. 
Christ  is  the  Living  One,  as  Himself  the  Life, 
and  this  the  angel  knew ;  whether  he  meant  to 
say  so  or  not.  Mark  does  not  give  these  words, 
but  their  substance. 

Ver.  6.  Remember,  etc.  This  they  had  forgot- 
ten naturally  enough  in  the  circumstances. — 
When  he  was  yet  in  Galilee,  i.  <?.,  with  them  in 
Galilee,  their  home  (xxiii.  55).  This  verse  has 
occasioned  difficulty,  in  yiew  of  the  fact  that  ac- 
cording to  Matthew  and  Mark  Galilee  was  spoken 
of  by  the  angel  in  a  different  connection.  But 
we  suppose  that  this  reminder  preceded  the  direc- 
tion of  Mark  x.  7  —  (The  angelic  announcement 
of  Matthew  xxviii.5-7  was,  we  think,  made  to  but 
two  of  the  women  ;  see  notes  there.) 

Ver.  7.  Saying  that  the  Son  of  Man,  etc. 
Comp.  ix.  22  ;  xviii.  32.  The  announcements  in 
these  passages  were  made  to  the  Twelve,  but 
Mark  viii.  shows  that  a  wider  circle  heard  them. 
The  angel  knew  of  this.  The  term  '  Son  of  Man ' 
is  here  quoted ;  it  is  not  otherwise  applied  to 
Christ  after  the  resurrection. 

Ver.  9.  And  told  all  these  things.  Comp. 
Mark  xvi.  8.  The  accounts,  despite  the  varia- 
tions, complement  each  other.  Their  doubt  is 
brought  forward  there  where  the  command  is 
mentioned,  here  where  nothmg  is  said  of  the 
command  we  have  the  final  obedience,  which 
however  followed  the  appearance  of  Jesus  Himself 
to  them  as  they  returned.     Luke  says  nothing  of 


this  latter.  Whv,  we  cannot  tell,  in  the  absence 
of  further  information.  Taking  the  chapter  as  a 
whole,  it  would  seem  that  Luke's  account  was 
derived  from  one  of  the  two  disciples  mentioned 
in  vers.  13-35,  ^'^o  ^^"^  ^^^^  Jerusalem  before 
obtaining  all  the  particulars,  and  that  we  have 
here  a  portrayal  of  the  successive  events  as  they 
came  before  his  mind.  Notice  the  marked  agree- 
ment between  vers.  9-12  and  22-24.  —  AH  the 
rest,  /.  e.,  of  Jesus'  followers.  Peculiar  to  Luke, 
and  in  close  connection  with  the  subsequent  inci- 
dents. 

Ver.  10.  This  verse  is  somewhat  parenthetical, 
and  its  exact  form  must  be  carefully  noted  :  Now 
they  were  Mary  Magdalene,  and  Joanna  and  Mary 
the  mother  of  James  (who  thus  reported),  and 
with  them  the  other  women  told  these  things  unto 
the  Apostles.  The  more  important  persons  are 
mentioned  first,  but  all  bore  the  message.  In  the 
next  verse  we  learn  the  reception  given  to  the 
story.  The  form  suggests  a  variety  of  accounts 
in  the  tumult  of  feeling  natural  at  such  a  time, 
and  divides  the  women  into  two  parties.  On  the 
women  here  spoken  of,  see  chap.  viii.  2,  3  ;  Matt, 
xxvii.  56.  —  The  individual  experience  of  the 
Magdalene  is  passed  over,  but  her  story  doubtless 
met  with  the  same  reception. 

Ver.  II.  These  words  (or,  'sayings').  The 
original  indicates  that  accounts  were  given  bv 
different  persons.  —  Appeared  in  their  sight.  A 
full  expression,  more  than 'seemed  to  them.'  — 
Idle  talk.     '  Nonsense  and  superstitious  gossip.' 

Ver.  12.  But  Peter  arose.  'Then'  is  incor- 
rect, for  it  is  not  implied  that  this  happened  after 
the  women  returned.  The  unbelief  just  men- 
tioned is  contrasted  with  the  conduct  of  impulsive 
Peter.  Luke  does  not  mention  John,  but  ver.  24 
shows  that  he  does  not  exclude  him.  The  details 
agree  so  closely  with  John's  account  (chap.  xx. 
2-10)  that  we  must  suppose  the  two  Evangelists 
speak  of  the  same  visit,  which  took  place  before 
the  return  of  the  whole  company  of  women. 
Luke  does  not  mention  the  appearance  to  Peter 
at  this  point,  but  in  ver.  34.  It  is  his  habit  to  go 
on  with  one  line  of  thought,  and  afterwards  to 
insert  an  omitted  detail,  in  logical,  rather  than 
chronological,  connection. 


Chapter   XXIV.    13-35. 
Our  Lord  appears  to   Two  Disciples  at  Einmaiis. 

13  A  ND,  behold,  ""two  of  them  went  that  same  day^  to  a  vil-  "  j^^""''  ''^J- 
xjk-  lage  called    Emmaus,  which  was    from    Jerusalem    about 

14  threescore  furlongs.^     And  they  talked  together  ^  of  all  these 

15  things  which  had  happened.     And  it  came  to  pass,  that,  while 
they  communed   together  and   reasoned,*  Jesus   himself   drew 

[6  near,  and  went  with  them.     *But  their  eyes  were  holden  that  5  joimxx.  14 
17  they  should  not  know  him.     And  he   said    unto   them,  What 
manner   of°   communications   are   these   that   ye  have  one  to 


XXI.  4 ; 
comp.   ver. 
31- 


^  that  very  day  were  going  ^ 

*  were  communing  with  each  other 

*  communed  and  questioned  together 


threescore  furlongs  from  Jerusalem 
^  omit  manner  of 


CHAP.  XX,V.  ,3-35.]        THE  GOSPEL  ACCORDING  TO   LUKE^  50. 

,8  another,  as  ye  walk,«  and  are  sad?'     And  the  one  ^£   *em        ,^„  ^^ 

whose  name  was  »  ■  Cleopas,  answenng  sa,d  unto  hi™.  A't  tho^    „, 

only  a  stranger  »  in  Jerusalem,  and  hast  not  know.^   the    h  njs 
,9  which  are  come  to  pass  there  in  these   days?     An^   he   saul 
^  unto  them.  What  things  ?     And  they  satd  ""to  hm^ Concern   ^  ^^^  ^_^__ 

in...  Jesus  of  Nazareth,  which '^  was  ^a  prophet  m.gi^ty     >"  ^».^...^^^ 

ao  deed  and  word  be£o.-e  God   and   all   the   people  :     And  /how    „,,.„. 

he  chief  priests  and  »our  rulers  delivered  h-m'^   to  be   con-/.„.,,„: 

uic  «-.iiiv.    ^  -Riif  wp.  trusted ^^     27,28. 


the  cniei  uucsls  am^     ^"- ,1-    v.  .su.AUi. 

z,  demned  to  death,  and  have'*  crucified  him.     But  we  n-usted       g... 

that.t  had  been«  he  -which  should  have  redeemed-  Israel.    j^sUoh. 

Z^  beside   all   this,  to  day  is-  the   third   day  s.n^   these    ^-^ 
2,  thin-s  were  done.«     Yea,  and  ^i  certain  women  also ^-  of  our    ^,x™,j^;, 

Tommny  made  us  astonished,- 'which  were-  early  at  the  sep- ,||-,.„., 

23  ulchre;"     And  'when  they  found  not»  ^^  ^^'y'^^l^'^';. 
saying,  that  'they  had   also   seen  a  vision   of  angels,  which       ,„,,,,, 

24  said   that  he  was  alive.     "And  certain  o    them  which  'we,  e  _  ,^„,,,„., 
with  us  went  to  the  sepulchre,  and  found  ,t  even  so -«  as  the  __  g^^  ^_  _^  ^ 

25  women  had  said:  but  him  they  saw  not.  Jten  ;^  he  S|ud  u„  o    ,  p.. .  ,,.^ 
them    O   fools,*  and    slow  of    heart  to   bel,eve'»  all  that  the    „^,^ 

26  prophets  have  spoken  :     "Ought  not  Christ  to  have  suffered  -    ,  (coj,^,^ 
%  these  things,  and  "to  enter  into   his   glory?     And   beginning    ^^^^ 

at  =«" Moses  'and^'   all   the    prophets,   he   expounded   unto     ^,^^ 
them  in  all  the  Scriptures  the  things  concermng  h,mself.  '^::  •; 

28  And  they  drew  nigh  unto  the  village,  whither  they  -en  y„  • 

29  and  -he  made  as  though  he  would  have  gone-  furthe       But  ,, 
they  -constrained  him,  saying,  Abide  with  us ;  f''       ^   "J"^    «:  Si„T 
evening,  and  the  day  'is»  far  spent.     And  he  went  in  to  tairy           _.,.., 

,0  with  them.     And  it  came  to   pass,  as  he   sat«  at   meat  with    ^^^ 
■  them*,  he  took  bread,«  and  -blessed  it,  and  brake  and  gave    ,i,.^,e,„ 
, ,   to  them      ■  And  their  eyes  were  opened,  and  they  knew  him  ,  ,  s„^  „.,k 
,2  and  -he  vanished  out  of  their  sight.     And   they  said  one  to  .*„.„.  .. 
Another    'Did«   not   our   heart   burn"   within   us,   while   he    g,^,,,e 


u  See  Matt. 
xiv.  ig. 


"  The  things  concerning  15  ],oped 

i<?    •     .,w  „,^'  "  omit  have  ^ 

13  insert  up  y,  ^^^^^  ^^^^1^  redeem 

18  ^^11  and  {according  to  the  best  '^^'//'^'j'^^f )  21  moreover 

19  (t  is  now  (...  notes)  ^^  J^^^^,  '^  ^  -  having  been 

22  ^;;,^Valso  2^  And  not  having  found  ^^  that 

25  ( , )  instead  of{\)  ^^  -^nc^  not  naviu^  ^^  ^^^^.^^^  ^^^^^ 

Z  "-"'^  !?  '3-=  Behooved  it  not  the  Christ  to  suffer 

^  insert  in  ^^  ^^^^^^^  ^^^^  35  interpreted  to 

''  from       _  38  ^;^^,  ^^_y^  authorities  insert  now 

36  were  gomg  °'  woulcl  ^o                                        ^^  j              j^^^^. 

««  abide''             ^     ^  '°h^d^^^^°^'"43Was  «  burning 

42  the  bread,  or  loaf  ^^  '^=' 


502  THE   GOSPEL   ACCORDING   TO    LUKE.        [Chap.  XXIV.  13-35. 

talked  with  us  by*^  the  way,  and^^  while  he  ^opened  to  us  the >  Jer. 45 3_^ 

33  Scriptures.''     And  they  rose  up  the  same  *^  hour,  and  returned 

to  Jerusalem,  and  ^  found  the   eleven    gathered    together,  and  ^  ^i"''' =""■ 

34  « them  that  were  with  them.     Saying,  The  Lord  is    risen  in-  «  comp.  Acts 

35  deed,  and  *hath  appeared  to  Simon.  And  they  told  what  *  iCor. xv.s- 
things  were  done'^^  in  the  way,  and  '^how  he  was  known  of  c  Vers.  30,31. 
them'^^  in  breaking  of  bread. ^'^ 


^^  offiii  and 


*''  that  very 


^8  they  declared  the  things  that  happened 
^^  or  was  made  known  to  them 


^°  in  the  breaking  of  the  bread. 


Contents.  This  section  is  peculiar  to  Luke, 
although  Mark  xvi.  12  refers  to  the  same  event. 
This  is  t\\Qfo2i7-th  appearance  of  our  Lord  ;  that  to 
Peter  (ver.  34)  having  been  passed  over  in  the  nar- 
rative. The  particularity  of  detail,  and  the  fact 
that  the  whole  chapter  seems  to  give  the  impres- 
sions of  one  of  the  two  who  walked  to  Emmaus, 
have  led  some  to  the  opinion  that  Luke  was  him- 
self the  companion  of  Cleopas  (for  other  theories, 
see  on  ver.  13).  But  Luke  was  probably  a  Gentile. 
It  is  most  likely  that  Luke  derived  his  informa- 
tion from  Cleopas  or  his  companion.  This  ap- 
pearance has  rightly  been  regarded  as  bearing 
the  most  human  character. 

Ver.  13.  Two  of  them,  i.  e.,  of  those  spoken  of 
at  the  close  of  ver.  9.  It  is  unlikely  that  they 
were  Apostles  (comp.  ver.  33).  One  was  named 
'Cleopas'  (ver.  18),  but  we  know  nothing  fur- 
ther. The  name  seems  to  be  =  Cleopatrus  (as 
Antipas  =  Antipatros),  and  a  different  one  from 
Clopas  (or  '  Cleophas '  in  the  E.  V.)  mentioned 
in  John  xix.  25.  We  reject  the  view  that  this  was 
Alphasus  (Clopas),  and  his  companion,  'James 
the  son  of  Alphasus.'  This  theory  would  identify 
this  appearance  with  that-  spoken  of  in  i  Cor. 
XV.  7.  Conjecture  has  been  busy  in  naming  the 
companion  of  Cleopas  :  Luke  himself  ;  Nathan- 
ael ;  others,  supposing  that  ver.  34  is  the  lan- 
guage of  these  two  disciples,  have  thought  that 
it  was  Simon  Zelotes,  or  Simon  Peter.  This  is 
least  likely  of  all.  —  Emmaus.  The  site  of  this 
village  has  been  much  discussed.  The  name 
itself  means  warm  water,  and  a  number  of  places 
were  thus  called,  in  each  case  doubtless  because 
of  a  warm  spring  in  the  neighborhood  (comp. 
the  French  Aix,  attached  to  several  watering 
places).  There  was  a  town  of  this  name  about 
one  hundred  and  seventy-six  stadia  from  Jeru- 
salem, in  the  plain  of  Judea  (see  i  Mace.  iii.  40), 
called  Nicopolis  in  the  third  century.  This  was 
early  confounded  with  the  place  here  spoken  of, 
and  a  few  manuscripts,  among  them  tlie  oldest 
(Sinaitic),  insert  '  one  hundred '  before  '  sixty.' 
Still,  as  Josephus  (7,  6,  6)  speaks  of  another  Em- 
maus as  sixty  stadia  from  Jerusalem,  we  should 
look  for  it  at  that  distance,  especially  as  Nicop- 
olis was  too  far  away  to  permit  of  a  return  to 
Jerusalem  the  same  day.  If  we  place  the  return 
later,  we  introduce  a  difficulty  in  regard  to  the 
appearance  of  the  Lord,  narrated  in  vers.  36,  etc. 
Opinion  is  divided  between  two  places,  now  called 
respectively  Kiibeibeh  and  Ktilotiieh,  both  west  of 
Jerusalem  (the  latter  more  to  the  north).  — Sixty 
furlongs  (stadia)  =  about  eight  English  miles. 
They  therefore  probably  left  Jerusalem  early  in 
the  afternoon,  thus  reaching  Emmaus  about  sun- 
down (see  on  ver.  29). 


Ver.  14.  And  they  were  communing,  etc.  The 
substance  of  their  conversation  is  evident  from 
vers.  19-24. 

Ver.  15.  Jesus  himself  drew  near.  Probably 
coming  from  behind  and  overtaking  them,  since 
He  went  with  them.  Further,  they  assume  that 
He  had  been  in  Jerusalem  (ver.  18).  Jesus 
draws  near  to  commune  xuith  those  who  commune 
<?/"Him. 

Ver.  16.  But  their  eyes  were  holden,  etc.  He 
Himself  prevented  their  knowing  Him  ;  and  this 
was  His  purpose  of  love  ;  He  would  conceal 
only  to  reveal  more  fully.  Thus  he  could  best 
explain  to  them  the  meaning  of  His  own  death  ; 
immediate  recognition  would  have  filled  them  with 
a  tumult  of  joy,  fear,  and  doubt.  Natural  causes 
probably  aided  in  preventing  the  recognition. 
Comp.  Mark  xvi.  12  ('in  another  form').  A 
quiet,  vigorous,  dignified  traveller,  such  as  He 
appeared  to  be,  would  not  be  readily  recognized 
as  the  One  so  lately  languid  in  death  on  the 
cross.  We  often  fail  to  recognize  Christ  when 
He  is  nearest  to  us  ;  if  He  holds  our  eyes,  as  He 
sometimes  does,  it  is  to  bless  us  more  ;  if  we 
hold  our  own  eyes,  then  we  are  in  danger  of  never 
recognizing  Him  at  all. 

Ver.  17.  What  communications  ?  Some  earn- 
est disputing  is  meant,  though  no  blame  is  im- 
plied. This  implies  also  that  He  walked  with 
them  for  a  time  before  He  thus  spoke.  —  And 
they  stood  still,  looking  sad.  This  is  the  reading 
now  generally  accepted.  It  suggests  that  the  in- 
terruption was  unwelcome,  as  does  the  response 
of  Cleopas  (ver.  18).  The  other  reading  may 
be  taken  as  two  questions  :  '  as  ye  walk .'  and 
why  are  ye  sad  ? '  or  rendered  as  in  the  E.  V. 
A  briefer  reading  gives  :  '  as  ye  walk  (being)  sad  .'' ' 

Ver.  1 8.  One  of  them.  The  best  authorities 
omit  'the.' —  Cleopas.  See  ver.  13,  —  Art  thou 
the  only  one  sojourning  in  Jerusalem  and  not 
knowing,  etc.  A  literal  translation  would  be : 
'  Dost  thou  alone  sojourn  at  Jerusalem  and  not 
know,'  etc.  It  might  mean  :  '  Dost  thou  sojourn 
alone,  and  (hence)  not  know.'  The  other  is, 
however,  more  grammatical.  '  Sojourning  '  im- 
plies that  they  took  Him  for  one  who  had  been 
at  Jerusalem  to  attend  the  Passover.  This  they 
probably  inferred  from  His  walking  away  from 
the  city,  or  from  the  thought  that  no  inhabitant 
could  be  ignorant  of  this  matter  ;  hardly  from 
any  peculiarity  of  dialect.  It  is  implied  not  only 
that  even  a  stranger  might  be  expected  to  know 
of  these  things,  but  that  only  one  who  was  igno- 
rant of  the  whole  matter  could  inquire  why  they 
thus  talked.  So  absorbing  did  the  events  appear 
to  them.  • 

Ver.  19.     What  things  ■?    Our  Lord  says  noth- 


Chap.  XXIV.  13-35.]        THE   GOSPEL  ACCORDING   TO   LUKE. 


503 


ing  in  regard  to  either  point  which  Clcopas 
had  assumed  (ver.  18),  but  puts  a  question  to 
draw  them  out.  It  was  the  wisdom  of  love, 
concealing  without  falsehood  or  deceit. —  And 
they  said.  Probably  Cleopas,  the  other  chiming 
in.  But  it  is  unneccessary  to  portion  out  the  dis- 
course. —  The  things  concerning  Jesus  of  Naza- 
reth. They  give  Him  the  human  name,  of  which 
a  stranger  might  have  heard.  —  A  prophet,  mighty 
in  word  and  deed.  The  sphere  of  His  power  was 
both  in  word  and  in  deed.  A  similar  expression 
is  applied  by  Stephen  to  Moses.  —  Before  God  and 
all  the  people.  By  word  and  deed  He  had  attested 
Himself  as  a  Prophet,  not  only  in  the  eyes  of  the 
people,  the  mass  of  whom  thus  regarded  Him, 
but  before  the  face  of  God. 

Ver.  20.  And  how.  The  connection  is  with 
ver.  18;  Hast  not  known  how?  —  Our  rulers. 
These  disciples  were  therefore  Jews ;  and  they 
probably  thought  their  new  companion  was  also 
of  their  race.  —  Delivered  him.  This  was  the  act 
of  the  rulers. — To  be  condemned  to  death.  Lit., 
to  the  condemnation  of  death,  i.  e.,  by  Pilate. — 
And  crucified  him.  Here,  as  so  often,  this  is 
spoken  of  as  the  act  of  the  chief-priests  and 
rulers. 

Ver.  21.  Here  we  see  most  distinctly  the  con- 
flict of  hope  and  fear  in  the  minds  of  the  disci- 
ples. It  seems  as  though  they  were  thinking 
aloud,  unmindful  of  the  supposed  stranger. — 
But  we  (on  our  part  over  against  the  hostility  of 
the  rulers)  hoped.  They  do  not  say  they  had 
believed  this,  or  that  they  still  hoped  so,  but  that 
they  had  once  been  in  the  habit  of  thus  hoping, 
until  their  expectation  was  checked  by  the  events 
they  mentioned.  —  That  it  was  he  who  should 
redeem  Israel.  A  Messiah  would  certainly  come, 
to  redeem  Israel  ;  their  hope  had  been  that  this 
Jesus  was  that  One.  Their  view  of  redemption 
included  both  spiritual  and  political  deliverance. 
—  Yea  and.  This  marks  a  contrast  with  their  for- 
mer hope.  —  Besides  all  this,  it  is  now  the  third 
day.  The  Greek  is  peculiar.  Lit.,  'it'  (or,  'he  ') 
'  leadeth  the  third  day.'  Some  refer  this  to  Jesus. 
In  any  case  there  seems  to  be  a  thought  of  the 
promise  of  the  resurrection.  Their  faint  hope 
had  grown  fainter,  until  the  third  day  came  with- 
out bringing  a  fulfilment  of  the  promise. 

Ver.  22.  Moreover.  Here  too  there  is  a  con- 
trast, as  much  as  to  say  :  We  were  well-nigh 
hopeless,  yet  other  occurrences  aroused  our  hope, 
without  however  fulfilling  it  (ver.  24).  —  Of  our 
company,  cherishing  the  same  hope.  —  Amazed 
us.  This  strong  expression  indicates  the  effect 
produced  upon  them  in  their  perplexed  state  of 
mind,  by  the  strange,  but  unsatisfactory  state  of 
things  mentioned  in  vers.  23,24. — Having  been 
early,  etc.  This  should  be  joined  with  what  fol- 
lows. It  begins  the  account  of  the  facts  that 
amazed  them. 

Ver.  23.  The  narrative  agrees  with  vers.  2-1 1. 
That  they  had  also  seen.  Not  finding  what  they 
sought,  they  had  '  also  '  seen  what  they  did  not 
seek,  and  heard  what  they  could  scarcely  believe. 
Ver.  24.  And  certain  of  them  that  were  with  us. 
This  may  properly  be  referred  to  the  Apostles, 
Peter  and  John.  They  would  not  speak  of  them 
byname,  or  as  Apostles,  to  this  apparent  stranger. 
Knowing  from  other  sources  that  John  accom- 
panied Peter  (John  xx.  2-10),  we  have  a  right  to 
use  this  verse  in  explaining  ver.  12. — As  the 
women  had  said,  i.  e.,  that  the  sepulchre  was 
empty.  —  But  him  they  saw  not.     This  is  the  last 


contrast.  The  hope  that  was  rekindled  was 
turned  to  sadness  (ver.  17),  because  despite  the 
angelic  message,  the  Lord  had  not  yet  appeared. 
According  to  Matthew,  the  women  (according  to 
Mark  and  John,  Mary  Magdalene)  had  already 
seen  the  Lord,  these  disciples  were  therefore  una- 
ware of  this.  Yet  '  Him  they  saw  not,'  hints  that 
something  had  occurred  to  lead  them  to  expect 
to  see  Him.  Possibly  then  some  rumor  of  it  had 
reached  their  ears.  But  even  were  this  the  case, 
they  had  treated  the  report  as  'idle  talk'  (ver. 
11).  It  is  more  probable  that  they  left  Jeru- 
salem before  the  full  report  came.  The  ap- 
pearance to  Peter  may  have  taken  place  after 
these  two  disciples  left  Jerusalem  (see  on  ver.  34). 

Ver.  25.  And  he  said  to  them.  Something  in 
Him  led  them  to  speak  so  freely  of  their  perple.x- 
ity  ;  with  a  word  He  might  now  have  turned  their 
sorrow  into  joy,  but  He  would  give  them  thor- 
ough instruction.  He  answers,  not  in  a  tone  of 
pity,  but  of  rebuke,  as  one  competent  to  teach 
them. — 0  foolish  men,  without  understanding, 
unreceptive  intellectually,  and  slow  of  heart,  slug- 
gish in  the  entire  disposition.  —  To  believe  all,  etc. 
They  could  not  have  been  disciples  without  be- 
lieving a  part  of  prophecy,  but  they  would  have  un- 
derstood His  death  and  confidently  expected  His 
resurrection,  if  they  had  believed  '  all.'  Our  Lord 
intimates  that  the  slowness  to  believe  was  the 
ground  of  the  want  of  understanding.  Those 
slow  to  believe  the  Old  Testament  prophecies  as 
a  whole  have  been  least  apt  to  discover  their 
Messianic  meaning. 

Ver.  26.  Behooved  it  not  (according  to  these 
prophecies)  the  Christ  (of  whom  they  speak)  to 
suffer  these  things  (which  have  made  you  sad), 
and  (according  to  the  prophets,  by  just  such  suf- 
ferings) to  enter  into  his  glory's  The  ground  of 
these  prophecies  lies  in  a  deeper  necessity.  If  we 
may  thus  speak  of  it,  the  necessity  of  such  suffer- 
ings, on  His  way  to  glory,  for  our  redemption. 
They  needed  most  instruction  about  the  necessity 
of  such  sufferings.  Many  doubting,  unbelieving 
hearts  need  such  instruction  still :  they  talk  of 
Christ's  glory,  and  forget  that  the  appointed  way 
thither  was  through  suffering. 

Ver.  27.  Beginning  from  Moses  and  from  all 
the  prophets.  Taking  each  in  order,  Moses  first, 
and  then  beginning  with  each  of  the  others  in 
turn.  —  In  all  the  Scriptures,  going  through  the 
whole  Old  Testament. — The  things  concerning 
himself.  The  reproof  of  ver.  25,  and  the  phrase 
'in  all  the  .Scriptures,'  point  to  an  explanation  of 
the  Old  Testament  as  a  whole,  as  typifying  and 
prophesying  of  Him.  Godet :  '  In  studying  the 
Scriptures  for  Himself,  He  had  found  Himself  in 
them  everywhere  (John  v.  39,  40).  He  had  now 
only  to  let  this  light  which  filled  His  heart  ray 
forth  from  Him.' 

Ver.  28.  He  made  as  though,  etc.  It  is  not 
implied  that  He  said  He  would  go  further,  but 
was  about  to  pass  on.  As  a  matter  of  decorum 
He  must  thus  do,  until  they  should  invite  Him  to 
stop.  This  called  forth  their  desire  and  request. 
It  was  still  concealing  to  reveal  more  fully. 

Ver.  29.  And  they  constrained  him,  by  urgent 
entreaty.  The  ground  of  their  conduct  is  found 
in  ver.  32.  —  Abide  with  us.  Emmaus  may,  or 
may  not,  have  been  their  home,  but  they  certainly 
felt  themselves  at  home  in  the  village.  — For  it  is 
toward  evening,  and  the  day  is  now  far  spent. 
The  repetition  of  the  same  thought  is  an  indica- 
tion of  their  urgency.     The  time  was  probably 


504 


THE    GOSPEL   ACCORDING   TO    LUKE.         [Chap.  XXIV.  13-43. 


shortly  before  sunset,  since  the  latter  phrase 
seems  to  refer  to  the  declining  sun,  and  they  re- 
turned to  Jerusalem  that  evening.  They  probably 
walked  slowly  out  from  the  city  and  hastened 
back. 

Ver.  30.  And  it  came  to  pass,  etc.  The  meal 
must  have  been  soon  ready,  as  the  day  was  far 
spent,  and  as  ver.  32  gives  no  hint  of  any  continued 
conversation  in  the  house.  —  He  took  the  bread. 
In  so  doing  He  assumed  the  duty  of  the  master 
of  the  house.  This  favors  the  view  that  it  was 
not  the  home  of  the  disciples.  Our  Lord  was 
no  doubt  wont  to  act  thus  when  eating  with  His 
disciples ;  so  that  this  was  a  preparation  for  the 
subsequent  recognition.  The  meal  was  an  ordinary 
one,  and  in  no  sense  a  celebration  of  the  Lord's 
Supper,  although  it  teaches  lessons  appropriate 
to  that  ordinance.  —  And  blessed  it.  According 
to  Jewish  usage  :  '  Three  who  eat  together  are 
bound  to  give  thanks.'  —  Neither  the  breaking  nor 
the  giving  to  them  would  be  deemed  remarkable. 
Yet  the  form  of  the  original  reminds  of  the  feed- 
ing of  the  multitudes  and  of  the  Lord's  Supper. 
The  more  exact  grouping  is  :  '  taking  the  bread, 
He  blessed,  and  breaking  it,  He  gave  to  them.' 

Ver.  31.  And  their  eyes  were  opened.  The 
supernatural  influence  spoken  of  in  ver.  16  was  re- 
moved.—  And  they  knew  Mm.  Natural  causes 
may  have  aided  them.  There  may  have  been 
something  peculiar  in  the  manner  of  breaking  the 
bread  and  uttering  the  blessing,  that  recalls  their 
previous  intercourse  with  him  ;  or  they  may  have 
discovered  in  the  hands  opened  to  give  thanks 
the  marks  of  the  wounds.  Still  the  main  fact  re- 
mains :  '  their  eyes  were  opened,'  and  as  an  im- 
mediate result  '  they  knew  Him.' — And  he  van- 
ished out  of  their  sight.  Luke  certainly  means 
to  describe  an  extraordinary  disappearance  ;  not  a 
becoming  invisible  to  them  but  a  supernatural 
removal /ww  them.  On  the  bodily  nature  of  the 
Risen  Redeemer,  see  next  section.  The  reason 
for  this  sudden  removal  is  to  be  found  in  the 
wise  method  by  which  our  Lord  would  teach  His 
bewildered  followers  that  He  had  actually  risen 
from  the  dead. 

Ver.  32.  Was  not  our  heart  burning  within 
us  ?     Extraordinary  and  tender  emotion  is  meant ; 


joy,  hope,  desire  or  affection,  probably  of  all 
combined.  The  implied  thought  is :  Such  an 
effect  ought  to  have  made  us  recognize  Him  ; 
but  it  did  not.  —  While  he  opened.  The  partic- 
ular form  of  His  instruction  is  added.  'It  is  a 
good  sign  for  their  inner  growth  that  at  this 
moment  it  is  not  the  breaking  of  bread,  but  the 
opening  of  the  Scripture  which  now  stands  before 
the  eye  of  their  memory'  (Van  Oosterzee). 

Ver.  33.  That  very  hour.  Probably  leaving 
the  meal  untouched.  If  the  hour  were  six  P.  M., 
they  would  reach  Jerusalem  at  no  late  hour,  since 
their  joy  would  occasion  a  rapid  gait.  —  The 
eleven,  /.  e.,  the  Apostles.  Thomas  was  absent. 
Gathered  together.  According  to  John  xx.  19, 
'  the  doors  were  shut '  'for  fear  of  the  Jews.'  We 
identify  that  appearance  with  that  mentioned  in 
the  next  section. — Them  that  were  with  them. 
John's  account  does  not  forbid  the  presence  of 
others.     Acts  i.  14  tells  who  these  persons  were. 

Ver.  34.  The  Lord  is  risen  indeed.  The  em- 
phasis rests  on  '  indeed  ; '  they  had  half  hoped  so, 
but  had  now  good  evidence.  Notice  the  two  came 
with  good  tidings  to  strengthen  their  brethren, 
and  themselves  are  strengthened.  — And  appeared 
to  Simon.  Undoubtedly  Peter  is  meant ;  no 
other  Simon  would  be  thus  indefinitely  men- 
tioned. This  appearance  was  doubtless  like  the 
others  in  character.  What  occurred  is  nowhere 
detailed.  The  prominence  of  Peter,  the  fact 
that  the  disciples  in  Jerusalem  speak  first  on  this 
occasion,  as  well  as  i  Cor.  xv.  5,  suggests  that 
this  took  place  before  the  appearance  at  Emmaus  ; 
though  it  may  have  occurred  after  the  two  dis- 
ciples left  Jerusalem.  Peter  was  probably  the 
first  (male)  disciple  who  saw  the  risen  Lord. 

Ver.  35.  And  they;  the  two  disciples  on  their 
part. —  In  the  breaking  of  the  bread.  The  agency 
was  Christ  opening  of  their  holden  eyes,  the  in- 
strumentality was  that  act  during  which  the  recog- 
nition took  place.  As  this  was  not  a  celebration 
of  the  Lord's  Supper,  the  phrase  cannot  be  used 
in  support  of  Christ's  bodily  presence  in  the 
Eucharist  or  of  sacramental  grace  in  general. 
The  analogies,  which  are  numerous,  may  be 
profitably  used  in  illustration  and  exhortation  : 
but  the  Evangelist  simply  states  a  fact. 


Chapter  XXIV.  36-43. 
The  Appearance  to  the  Disciples  in  yerusalein. 

36  A   ND   as   they  thus    spake,i  "* Jesus  ^  himself   stood  in  the 
■^"^    midst    of  them,  and  *  saith    unto    them,    Peace    be   unto 

37  you.     But  they  were  terrified   and  '^affrighted,  and  ''supposed 

38  that  they  had  seen^  a  spirit.     And  he  said  unto  them,  Why 
are    ye    troubled.?    and    why*    do    thoughts  ^    arise    in    your 

39  hearts.?^     Behold^  my  hands  and  my  feet,  that    it    is    I    my- 
self :  ■''handle  me,  and  see  ;  for  a  spirit  hath  not  flesh  and  bones, 

40  as    ye    see^    me    have.     ^And  when    he  had  thus  spoken,^  he 

^  spake  these  things  2  j^g  {accordmg  to  the  best  authorities) 

^  they  beheld  *  wherefore 

^  questionings  ^  ^/^^  ^^,^^  authorities  read  heart  ? 

'  See  8  Greek  behold  ^  had  said  this 


a  Mark   xvi 
14  ;    I  Cor. 

XV.   5. 
b  Jolin  XX.  19 

c  Ver.  5. 

d  Comp.Matt. 

xiv.  26; 

Mark  vi.  49 

e  See  chap.  ii. 
35- 


f  I  John  i.  I  ; 
comp.  John 
XX.  27. 
John  XX.  20. 


Chap.  XXIV.  36-43.]        THE    GOSPEL    ACCORDING   TO    LUKE.  505 

41  shewed  them  ^' his  hands    and  Jiis   feet.     And  while    they  yet -^  Ps.  xx.  16. 
believed  not^^  *' for  joy,  and  wondered, ^^  *  he  said  unto  them,  ^  Acts  xii.  14; 

T  T  1  TO  comp.  Gen. 

42  Have  ye   here  any  meat }  ^^     And  they  gave    him  a   piece  of  ,  "^^^  ^6- . 

•'      "  >■  k  John  XXI.  5. 

43  a  broiled    fish,  and    of  a    honeycomb.^^     ^nd    he  took  it  and 


'did  eat  before  them. 


/  Acts  X.  41. 


^°  were  still  unbelieving  ^^  wondering 

18  many  ancient  authorities  of/tit  and  of  a  honeycomb 


any  thing  to  eat 


Contents.  We  assume  that  Luke  did  not  in- 
tend us  to  regard  the  whole  chapter  as  the  his- 
tory of  one  day.  Luke  must  explain  Luke,  and 
Acts  i.  3  shows  that  the  Evangelist  places  forty 
days  between  ver.  36  and  ver.  50.  There  is  noth- 
ing here  to  indicate  that  he  was  not  aware  of  the 
longer  interval  when  he  wrote  this  account.  This 
appearance  is  the  crown  of  all  the  appearances 
of  that  day.  In  the  first  (to  Mary)  the  High 
Priestly  character  is  prominent ;  in  that  to  the 
two  disciples,  He  is  prophetic;  here  however  He 
appears  as  King  am6ng  His  people,  Head  of  His 
church,  commissioning  his  ambassadors.  The 
importance  of  the  occasion  is  indicated  by  the 
fact  that  it  alone  is  recorded  by  three  Evangelists. 
The  harmony  of  the  three  accounts  presents  no 
difficulties. 

Ver.  36.  And  as  they  spake  these  things. 
Mark's  account  hints  at  unbelief,  and  their  sub- 
sequent fear  suggests  the  same.  —  He  himself 
stood.  A  sudden  miraculous  appearing  is  meant, 
corresponding  to  the  disappearance  in  ver.  31. 
Tohn's  account  (.xx.  16),  telling  of  closed  doors, 
confirms  this  view.  —  In  the  midst  of  them.  A 
stronger  expression  than  'among  them.' — Peace 
be  unto  you.  Comp.  John  xx.  19.  The  ordinary 
Jewish  salutation,  but  meaning  more  in  this  case. 
See  on  ver.  40. 

Ver.  37.  Terrified  and  affrighted.  John's  ac- 
count also  implies  this.  It  was  now,  not  hope- 
lessness, but  terror  in  fear  of  the  sudden  appear- 
ance, at  night  too.  If  we  bear  in  mind  the 
command  to  go  into  Galilee  (Matthew,  Mark), 
we  shall  conclude  that  it  was  utterly  unexpected. 

—  And  supposed  that  they  beheld  a  spirit.  A 
ghost,  a  departed  spirit,  returned  in  the  semblance 
of  a  body.  This  assumes,  and  our  Lord's  words 
(ver.  39)  teach,  that  there  are  disembodied  spirits. 
Comp.  Matt.  xiv.  26,  where  a  more  general  term 
is  used. 

Ver.  38.  Why  are  ye  troubled'?  The  kindly 
rebuke  was  deserved.  —  And  wherefore  do  ques- 
tionings, '  scruples  of  a  discouraging  nature, 
doubting  and  gainsaying  thoughts,'  arise  in  your 
heart  ?  These  prevented  them  from  at  once 
and  unhesitatingly  recognizing  Him,  identifying 
Him. 

Ver.  39.  See  my  hands  and  my  feet,  that  it  is 
I  myself.  A  comparison  with  John's  account 
leads  us  to  find  here  a  proof  of  His  identify,  from 
the  wounds  in  His  hands  and  feet.  Since  these 
members  were  uncovered,  there  is  possibly  even 
here  a  proof    of  the    reality  of  the    appearance. 

—  Handle  me,  and  see.  The  proof  of  the  reality 
is  the  main  thought  here.  The  two  parts  of  this 
verse  correspond  therefore  to  the  two  questions 
of  ver.  38.  They  are  invited  to  do  what  Mary 
Magdalene  was  forbidden  to  do.  Well  may 
John  write  (i  John  i.  i)  :  'which  ....  our  hands 
have  handled,    of   the    Word   of  life.'      Comp. 


John  XX.  27.  —  A  spirit  hath  not  flesh  and  bones. 
This  is  a  direct  assertion  of  our  Lord.  There 
are  disembodied  spirits,  without  flesh  and  bones. 
Instead  of  'flesh  and  blood,'  our  Lord  says 
'flesh  and  bones.'  Alford  suggests  that  the 
Resurrection  Body  probably  had  no  blood,  since 
this  was  the  animal  life.  The  thought  is  not 
without  a  bearing  on  the  Roman  Catholic  view 
that  the  sacramental  wine  becomes  the  real  blood 
of  Christ. 

Ver.  40.  He  showed  them  his  hands  and  his 
feet.  As  proof  of  identity,  but  also  as  'signs 
of  victory,  proofs  of  His  triumph  over  death. 
Moreover  therefore  —  and  this  is  properly  the 
deepest  sense  of  His  entering  salutation  —  as  the 
sign  of  peace,  the  peace  of  the  sacrificial  death,  of 
the  completed  atonement'   (Stier). 

Ver.  41,  Were  still  unbelieving  for  joy.  How 
natural  !  The  identity  was  proven,  but  the  reality 
was  still  a  matter  of  doubt  to  them,  especially  as 
the  fact  seemed  too  glorious  to  be  believed.  — 
Have  ye  anything  to  eat?  This  question  was 
designed  to  prove  most  conclusively  that  He  was' 
not  a  spirit. 

Ver.  42.  And  of  a  honeycomb.  These  words 
are  omitted  in  many  ancient  authorities,  and  re- 
jected by  some  modern  editors.  We  prefer  to 
retain  them,  since  there  are  a  number  of  reasons 
to  account  for  their  being  left  out,  and  more  to 
account  for  their  being  put  in  by  the  copyists. 

Ver.  43.  And  did  eat  before  them.  The  mere 
appearance  of  eating  is  out  of  the  question  :  He 
really  ate,  and  furnished  a  proof  of  His  reality. 

Our  Lord's  Resurrection  Body.  The  Gos- 
pel statements  indicate  that  at  this  time  our  Lord 
had  a  real  bodv,  identical  with  His  pre-resurrec- 
tion  body  and  with  His  glorified  body,  and  yet 
differing  from  both,  especially  from  the  former. 
'  It  is  palpable,  not  only  as  a  whole,  but  also  in 
its  different  parts  ;  raised  above  space,  so  that  it 
can  in  much  shorter  time  than  we  transport  itself 
from  one  locality  to  another ;  gifted  with  the 
capability,  in  subjection  to  a  mightier  will,  of 
being  sometimes  visible,  sometimes  invisible.  It 
bears  the  unmistakable  traces  of  its  former  con- 
dition, but  is  at  the  same  time  raised  above  the 
confining  limitations  of  this.  It  is,  in  a  word, 
a  spiritual  body,  no  longer  subject  to  the  flesh, 
but  filled,  guided,  borne  by  the  spirit,  yet  not  less 
a  body.  It  can  eat,  but  it  no  longer  needs  to 
eat ;  it  can  reveal  itself  in  one  place,  but  is  not 
bound  to  this  one  place  ;  it  can  show  itself  within 
the  sphere  of  this  world,  but  is  not  limited  to  this 
sphere'  (Van  Oosterzee).  At  the  same  time, 
the  resurrection  Body  of  our  Lord  had  not  yet, 
during  the  forty  days  He  lingered  on  earth,  as- 
sumed the  full  glory  which  belongs  to  it,  and 
which  it  now  possesses  as*  the  glorified  Body  of 
the  Divine-human  Redeemer.  In  view  of  the 
care  with  which  our  Lord  proves  the  reality  of 


5o6 


THE   GOSPEL   ACCORDING   TO    LUKE.         [Chap.  XXIV.  36-49. 


His  Body  after  the  resurrection,  we  must  take 
care  not  to  slight  the  lesson ;  especially  as  the 
ovAy  positive  facts  bearing  on  the  subject  of  our 
future  glory  are  those  here  presented.  More  is 
told  us,  indeed,  but  only  thus  much  has  been 
shown  us  as  a  historical  occurrence.  The  Apos- 
tles teach  us  that  after  the  resurrection,  the 
saints  shall  have  bodies  like  unto  His  glorious 
body  (Phil.  iii.  21),  and  in  regard  to  the  interval. 


our  Lord's  teaching  about  disembodied  spirits 
(ver.  39)  suggests  the  obvious  truth  that  the  dead 
thus  live  without  the  body.  The  facts  of  this 
section  guard  against  two  classes  of  errors  :  those 
which  deny  the  separate  life  of  the  soul,  and,  on 
the  other  hand,  those  which  ignore  the  reality  of 
Christ's  post-resurrection  body  by  forgetting  that 
believers  will  not  possess  their  full  glory  until  the 
whole  man  is  redeemed  at  the  resurrection. 


44 


A 


Chapter  XXIV.    44-49.    . 

Discourse  of  our  Lord  after  the  Resurrection,  and  before  the  Ascension. 

ND  he  said  unto  them,  "These  are  the^  words  which  I  «  See  ver.  6. 
spake   unto   you,  while    I  was   yet   with   you,  that  *  all  ^  see  ver.  ^^ 
thinsrs  must^  be  fulfilled,  which  were^  written  in  ''the  law  of  '^Seeyer. 27 

°  a  Ps.  11. ;  XVI. 

Moses,  and  in^  ''the  prophets,  and  in  ^  ^  the  psalms,  concerning     s-io;  xxn-j 

45  me.      Then  *^  opened  he  their  understanding,^  that  they  might     22-'6^''^'"" 

46  understand  the  Scriptures,     And  said  unto  them.  Thus   it  is  ^  comr  Acts' 
written,  and  thus  -^it  behooved  Christ  to  ^  suffer,  and  to  rise '' y- g^g  ^^;  ^_ 

47  from  the   dead    the    third   day  :     And   that   ^repentance   ^'^^\u^\\:l\ 
^remission   of   sins   should    be  preached  in  his  name  ''among 

48  alP   nations,  'beginning   at   Jerusalem.^     And  ^^  ^'ye   are  wit- 

49  nesses  of  these  things.  And,  behold,  I  send^^  'the  promise 
of  my  Father  upon  you  :  but  '  tarry  ye  in  the  city  of  Jeru- 
salem,^^ until  ye  be  endued  ^^  with  "*  power  "  from  on  high. 

^  the  best  miihorities  read  my  ^  must  needs 

8  are  *  omit  in  ^  mind 

^  written,  that  the  Christ  should  {according  to  the  best  aicthorities) 

"^  and  rise  again  ^  unto  all  the 

^  7nany  aficietit  authorities  joitt  Beginning  at  Jerusalem  with  ver.  47. 

1°  the  best  authorities  omit  and  ^^  send  forth 

12  the  best  authorities  omit  of  Jerusalem  ^^  clothed 


xlix.  6 ;  Hos. 

ii.  23  ;   Mic. 

iv.  2 ;  Mai. 

i.  II. 
i  Ver.   49 ; 

Acts  ii.  14- 

47- 
k  Actsi.  8,  22 ; 

ii.  32  ;  tiii. 

iS;    V.  32; 

X.  39.  41 ; 

xiii.   31;    I 

Pet.  V.  I. 
/  Acts  i.  4 ; 

comp.  John 

xiv.  26. 
m  Acts  i.  8. 
n  Chap.  i.  78 


Time.  It  is  impossible  to  determine  with  cer- 
tainty when  this  discourse  was  uttered.  Luke 
would  scarcely  be  silent  about  the  instruction 
given  on  the  evening  of  the  resurrection  day ; 
and  ver.  44  would  be  at  once  regarded  as  the  be- 
ginning of  a  discourse  then  uttered,  had  we  no 
other  information.  But  Luke's  own  account  in 
the  Book  of  Acts,  compels  us  to  believe  that  ver. 
49  was  spoken  forty  days  later.  Yet  the  structure 
of  the  passage  does  not  point  to  a  single  verse 
which  seems  to  be  the  beginning  of  a  second  and 
later  discourse.  The  E.  V.  assumes  such  a  break 
at  ver.  49,  but  vers.  46-48  include  language 
similar  to  that  in  Luke  i.  8,  which  was  spoken 
after  the  command  not  to  depart  from  Jerusalem. 
It  cannot  be  supposed  that  Luke  was  ignorant  of 
the  interval  of  forty  days  when  he  wrote  the  Gos- 
pel ;  his  silence  on  that  point  here  is  quite  char- 
acteristic. Some  have  supposed  the  whole  is  a 
summary  of  our  Lord's  teaching  during  the  inter- 
val ;  but  ver.  49  can  only  belong  to  the  last 
discourse.  Others,  wifti  more  reason,  regard  the 
whoie  as  spoken  just  before  the  Ascension.  We 
incline  to  the  view  that  ver.  44  was  spoken  on  the 


evening  of  the  Resurrection  Day,  that  ver.  45 
sums  up  the  instruction  of  the  interval,  His 
'  speaking  of  the  things  pertaining  to  the  kingdom 
of  God'  (Acts  i.  3),  and  that  ver.  46  introduces 
the  account  of  the  discourse  on  Ascension  Day, 
more  fully  recorded  by  Luke  in  Acts  i.  4-8. 

Ver.  44.  These  are  my  words.  These  things 
which  I  thus  prove  to  you  are  the  realization  of 
my  words.  —  WMcli  I  spake  unto  you.  On  such 
occasions  as  chap,  xviii.  31-33  ;  -xxii.  37  ;  Matt, 
xxvi.  56,  probably  on  many  others,  not  recorded. 
—  While  I  was  yet  with  you,  i.  e.,  before  death. 
Death  had  separated  them,  and  the  previous 
companionship  was  not  reestablished  after  the 
resurrection.  —  That,  /.  c,  to  this  effect  that.  The 
purport  of  the  words  is  now  expressed.  —  In  the 
law  of  Moses,  and  the  prophets,  and  the  Psalms. 
The  Jews  divided  the  Old  Testament  into  Law, 
Prophets,  and  Hagiographa.  The  Pentateuch 
formed  the  first  division  :  Joshua,  Judges,  i  and 
2  Samuel,  i  and  2  Kings,  and  the  Prophets  (ex- 
cept Daniel),  the  second  ;  the  remaining  books 
were  the  Hagiographa.  —  The  original  indicates 
that  our   Lord    thus  speaks  of    the  Old   Testa- 


Chap.  XXIV.  44-53.]        THE   GOSPEL  ACCORDING   TO    LUKE. 


507 


ment  to  show  that  in  all  its  parts  there  was 
a  ]5rophetic  unity.  At  the  same  time  there  is  no 
objection  to  supposing  He  referred  to  the  prophets 
and  the  book  of  Psalms  in  the  stricter  sense,  since 
in  these  the  most  striking  prophecies  of  the  Mes- 
siah are  found. 

"V^er.  45.  Then  opened  he  their  understanding, 
etc.  Not  only  must  the  Scriptures  be  opened  for 
the  understanding,  but  the  understanding  for  the 
Scriptures.  This  was  doubtless  the  work  of  re- 
peated interviews,  as  is  hinted  in  Acts  i.  3,  and 
evident  from  the  remarkable  proficiency  in  the 
interpretation  of  Old  Testament  Scripture,  mani- 
fested by  Peter,  for  example,  not  only  on  the  day 
of  Pentecost,  but  during  the  interval  between  the 
Ascension  and  the  outpouring  of  the  Holy  Spirit. 
Comp.  Acts  i.  16,  20.  This  verse  may  therefore 
bridge  over  the  forty  days. 

Ver.  46.  Thus  it  is  written,  that  the  Christ 
should  suffer,  etc.  Here,  as  everywhere,  suffer- 
ing and  glory  are  inseparably  coimected. 

Ver.  47.  And  that,  etc.  This  is  part  of  what 
was  '  written.'  —  Repentance  and  remission  of  sins. 
These  two  things  are  inseparably  connected. 
Comp.  the  preaching  of  John  the  Baptist,  and  of 
the  Apostles  (Acts  ii.  38;  iii,  19;  xxvi.  iS). — 
In  his  name.  The  preaching  derives  all  its  sig- 
nificance and  authority  from  Him  in  whose  name 
and  by  whose  commission  it  takes  place.  This 
phrase  characterizes  Christian  preaching.  —  Unto 
all  the  nations.  Matthew  and  Mark  tell  of  the 
commission  to  preach  the  Gospel  to  all,  but  here 
this  preaching  is  set  forth  as  the  fulfilment  of  Old 
Testament  prophecy. —  Beginning  at  Jerusalem. 
If  this  clause  is  joined  to  ver.  47,  it  declares  that 
the  preaching  should  begin  at  Jerusalem  in  fulfil- 
ment of  prophecy.  See  such  passages  as  Is.  ii.  3  ; 
xl.9.  Comp.  also  Actsi.  8  ;  Rom.  xv.  19.  But  a 
better  supported  reading  connects  it  with  ver.  48  : 
'  Beginning  at  Jerusalem,  ye  are  witnesses,'  etc. 

Ver.  48.    Ye.     The  Apostles,  but  others  may 


have  been  present.  Acts  i.  22  hints  that  others 
saw  Him  ascend.  —  Witnesses.  As  such  they 
were  to  proclaim  the  facts  (ver.  46),  and  the 
repentance  and  remission  based  upon  them  ;  and 
thus  be  the  fulfillers  of  the  prophecies  summed 
up  in  ver.  47.  —  These  things.  The  Gospel  facts 
respecting  Christ,  centering  In  His  Death  and 
Resurrection,  and  including  His  Ascension.  The 
fulfilment  of  prophecy  and  the  commission  to 
preach  remission  and  repentance,  are  not  ex- 
cluded. 

Ver.  49.  I  send  forth.  So  our  Lord  speaks 
in  John  xv.  26  ;  xvi.  7  and  Peter  (Acts  ii.  33) 
ascribes  the  gift  of  the  Holy  Ghost  to  the  ex- 
alted Saviour.  '  Ye,  on  the  earth,  give  testimony  ; 
and  I,  from  heaven,  give  you  power  to  do  so' 
(Godet).  The  promise  of  my  Father  upon  you. 
This  means  the  Holy  Spirit  (see  Acts  i.  4,  5).  The 
same  passage  indicates  that  '  the  promise '  is  not 
the  general  one  of  prophecy,  but  such  specific 
ones  as  John  xiv.  16,  26.  Notice  the  sending  of 
the  Holy  Ghost  is  ascribed  both  to  the  Father 
and  the  Son. — But  tarry  ye  in  the  city.  A 
quiet,  retired  waiting  is  meant.  Evidently  this 
was  spoken  after  the  return  from  Galilee,  espe- 
cially as  the  next  verse  is  so  closely  connected 
with  it. — Until.  Acts  i.  5:  'not  many  days 
hence. — Ye  be  clothed.  The  figure  is  the  com- 
mon one  of  being  clothed  as  with  a  garment,  here 
applied  to  spiritual  relations,  as  in  Rom.  xiii.  14; 
Gal.  iii.  27  ;  Eph.  iv.  24  ;  Col.  iii.  12.  An  abiding, 
characterizing  influence  is  meant.  —  With  power 
from  on  high.  This  power  was  not  the  Holy 
Spirit,  but  the  direct  result  of  His  coming  upon 
them,  as  is  evident  from  Acts  .i.  8.  Comparing 
this  verse  with  John  xx.  22,  we  find  in  the  latter 
a  symbolical  act,  prophetic  of  the  Pentecostal 
outpouring,  and  yet  attended  by  an  actual  com- 
munication of  the  Spirit  preliminary  to  the  later 
and  fuller  one  (at  Pentecost)  which  was  preemi- 
nently '  the  promise  of  the  Father.' 


Chapter  XXIV.  50-53. 
The  Ascension. 

50  A  ND  "he  led  them  out  as  far  as  to^  *  Bethany,  and  he  Hfted 

5 1  ^^*-   up  his  hands,  and  blessed  them      And  it  came  to  pass, 
while  he  blessed  them, "  he  was  ^  parted  from  them,  and  ^  carried 

52  up  into  heaven.     And  they  ''worshipped  him,  and  returned  to 

53  Jerusalem  with  great  joy  :  And  *  were  continually  in  the  temple, 
praising  and'* ■''blessing  God.     Amen.^ 


1  the  best  aiif/iorifies  read  toward 

^  insert  was 

^  the  best  authorities  omit  Amen. 


^  07}iit  was 
*  the  best  authorities  of/tit  praising  and 


a  Comp.  Acts 

i.  12. 
b  See  Matt. 

xxi.  17. 
c  Mark   xvi. 

19;   Acts  i. 

2,  9  ;  I  Tim. 

iii.   16  ; 

comp.  John 

XX.  1 7 ;  Eph. 

iv.   8-10  ; 

Heb.  iv.  14. 
d  Matt,  xxviii. 

9;  17- 
e  Acts  ii.  46  ; 

iii.  I ;  v.  21, 

42. 
/  See  chap.  i. 

64. 


On  the  Fact  of  the  Ascension.  This  must 
be  accepted  on  unimpeachable  evidence.  Meyer 
affirms  this,  adding  :  '  For  besides  being  reported 
historically  (here,  Acts  i.,  Mark  xvi.),  it  was  ex- 
pressly foretold  by  Jesus  Himself  (John  xx.  17  ; 
comp.  the  hint  in  vi.  62),  and  is  expressly  men- 
tioned by  the  Apostles  as  having  taken  place 
(Acts  ii.  32,  33 ;  iii.  21  ;  i  Pet.  iii.  22 ;  Col.  iii.  i, 


etc.;  E]:ih.  ii.  6  ;  iv.  10  ;  comp.  Acts  vii.  56  ;  i 
Tim.  iii.  16  ;  Heb.  ix.  24);  as  a  corporeal  exalta- 
tion into  heaven  to  the  seat  of  the  glory  of  God, 
it  forms  the  necessary  historical  presupposition 
to  the  preaching  of  parousia  (which  is  a  real  and 
bodily  return)  as  well  as  to  the  resurrection  of 
the  dead  and  transformation  of  the  living,  which 
changes  have    their  necessary  condition    in  the 


508 


THE   GOSPEL   ACCORDING    TO    LUKE.         [Chap.  XXIV.  50-53. 


glorified  body  of  Christ,  who  consummates  them  ; 
(I  Cor.  XV.  5,  8,  16,  22,  23  ;  Phil.  iii.  20,  21,  etc.).' 
Luke  alone  narrates  the  circumstances.  These 
are  not  improbable  in  themselves  ;  nor  is  it  likely 
that  our  Lord  would  leave  so  important  an  event 
without  witnesses.  Luke  wrote  accounts  during 
the  lifetime  of  some  of  the  Apostles,  and  his 
statements  were  received  without  contradiction 
and  even  without  question. 

Ver.  50.  Led  them  out.  Out  of  the  city,  which 
has  just  been  mentioned  (ver.  49). — As  far  as 
towards  Bethany.  Probably  over  the  brow  of  the 
Mount  of  Olives  to  the  descent  towards  Bethany. 
In  Acts  i.,  Luke  says  nothing  of  their  going  out 
to  the  Mount  of  Olives,  but  takes  for  granted  this 
previous  statement.  Bethany  lies  on  the  eastern 
slope  of  the  Mount  of  Olives  and  is  invisible  from 
Jerusalem.  The  traditional  site  of  the  ascension 
(now  in  possession  of  the  Mohammedans)  is  on 
the  summit  of  the  Mount,  in  full  sight  of  Jeru- 
salem and  too  far  from  Bethany  to  satisfy  the 
narrative.  (See  Robinson  and  Stanley.) — He 
lifted  up  his  hands.  The  gesture  of  blessing. 
Lev.  ix.  22. 

Ver.  51.  While  he  blessed  them.  Not  after, 
but  during  this  benediction  with  uplifted  hands. 
—  He  parted  from  them.  This  may  mean  only  : 
He  went  a  little  distance  from  them,  but  it  is 
better  to  understand  it  of  the  first  separation 
made  by  His  Ascension.  —  And  was  carried  up 
into  heaven.  The  tense  of  the  original  is  pictu- 
resque and  indicates  a  continued  process,  a  grad- 
ual going  up  out  of  their  sight.  Comp.  the  more 
detailed  account,  Acts  i.  9-1 1.  The  body  of  our 
Lord  was  actually  lifted  up  towards  the  visible 
heavens.  Yet  in  view  of  the  repeated  allusions  to 
His  position  in  glory,  it  is  doubtful  whether  this 
exhausts  the  meaning.  Without  asserting  that 
heaven  is  a  place,  '  nothing  hinders  us,  on  the 
position  of  Scripture,  from  supposing  a  locality 
of  the  creation  where  God  permits  His  glory  to 
be  seen  more  immediately  than  anywhere  else, 


and  to  conceive  our  Lord  as  repairing  directly 
thither  '  (Van  Oosterzee).  Laws  of  gravitation, 
from  the  nature  of  the  case,  have  nothing  to  do 
with  this  fact.  Equally  useless  are  the  various 
theories  suggested  to  support  the  dogma  of  the 
ubiquity  of  Christ's  body.  Christ's  presence  in 
heaven  implies  corporeal  absence  from  earth. 
Yet  the  withdrawal  of  His  circumscribed  local 
presence  was  the  condition  of  His  spiritual  real 
or  dynamic  omnipresence  in  His  Church  (Matt, 
xxviii.  20,  '  lo,  I  am  with  you  always  ').  His  as- 
cension is  not  His  separation  from  His  people, 
but  the  ascension  of  His  throne  and  the  begin- 
ning of  His  reign  as  the  head  of  the  Church 
which  'is  His  body,  the  fulness  of  Him  that  fill- 
eth  all  in  all '  (Eph.  i.  23). 

Ver.  52.  Worshipped  him.  As  He  went  up  ; 
hence  a  more  exalted  worship  than  the  homage 
accorded  Him  during  His  ministry.  — With  great 
joy.  Terror  at  His  bodily  presence  (ver.  37), 
joy  after  His  bodily  disappearance  and  exaltation, 
which  was  a  pledge  of  the  victory  of  His  cause 
(comp.  John  xiv.  28).  They  rejoiced  in  His  glory, 
and  in  the  promise  of  the  Spirit ;  doubtless  their 
joy  was  itself  'a prelude  to  Pentecost.'  (Bengel.) 
Ver.  53.  Continually  in  the  temple.  At  the 
stated  hours  of  prayer,  not  '  all  the  time.'  It  is 
not  necessary  then  to  suppose  that  the  'upper 
room  '  (Acts  i.  13)  belonged  to  the  temple  build- 
ings. An  anticipation  of  the  description  of  the 
life  in  the  Apostolic  Church  given  in  Acts  ii.  46  ; 
iii.  I  ;  V.  21. — Blessing  God.  'Amen'  is  to  be 
omitted.  The  attitude  of  the  disciples,  as  they 
waited  for  the  Spirit,  is  significant.  Their  unity 
was  itself  a  blessing  ;  their  composure  a  proof 
that  they  were  not  enthusiasts  ;  the  fact  that  they 
were  undisturbed,  a  proof  that  the  Jewish  council 
dared  not  bring  a  charge  that  they  had  stolen  the 
body  of  Jesus  ;  their  prayerfulness  was  a  proof 
of  their  faith  ;  their  blessing  God  a  sign  that  they 
had  not  lost  Him,  but  should  see  Him  again. 
'  Even  so,  Lord  Jesus,  come  quickly,' 


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